THE  1 TBRARY 


THE  UNIVERSITY 


OF  CAT  IFORNIA 


LOS  ANGELES 


INSTRUCTION 


IN  THE 


MOSAIC    RELIGION. 

TRANSLATED  PROM   THE  GERMAN  OF 

J.  JOHLSON, 

TKACHER   OF   AN    ISRAELITISH   SCHOOL   AT   FRANKFORD   ON   THE    MAINE. 
BY 

ISAAC    LEESER, 

READER    OF   THE    PORTUGUESE   JEWISH   CONGREGATION    IN    PHILADELPHIA. 


naan  njH  rv»jo  'n  nxr 

"  Reverence  for  the  Eternal  ia  the  first  of  knowledge, 
And  only  fools  despise  wisdom  and  correction."^PRovKRBs  i.  7. 


PRINTED  BY  ADAM  WALDIE. 
5590. 


Eastern  District  of  Pennsylvania,  to  wit : 

BE  IT  REMEMBERED,  That  on  the  second  day  of  August,  in  the  fifty- 
fifth  year  of  the  Independence  of  the  United  States  of  America,  A.  D.  1830, 
ISAAC  LEESER,  of  the  said  district,  has  deposited  in  this  office  the  title  of  a 
book,  the  right  whereof  he  claims  as  proprietor,  in  the  words  following,  to 
wit: 

"  Instruction  in  the  Mosaic  Religion.  Translated  from  the  German  of 
J.  Johlson,  teacher  of  an  Israelitish  school  at  Frankford  on  the  Maine.  By 
Isaac  Leeser,  reader  of  the  Portuguese  Jewish  congregation  in  Philadelphia. 

•  m  D'S'ix  IDIDI  HODH  njn  rrty&n  'n  nxr 

'  Reverence  for  the  Eternal  is  the  first  of  knowledge, 

And  only  fools  despise  wisdom  and  correction.' — Proverbsi.  7." 
In  conformity  to  the  Act  of  the  Congress  of  the  United  States,  entitled 
"  An  Act  for  the  encouragement  of  learning,  by  securing  the  copies  of  maps, 
charts,  and  books,  to  the  authors  and  proprietors  of  such  copies,  during  the 
times  therein  mentioned." — And  also  to  the  act,  entitled  "  An  Act  supplemen- 
tary to  an  act,  entitled  '  An  Act  for  the  encouragement  of  learning,  by  secu- 
ring the  copies  of  maps,  charts,  and  books,  to  the  authors  and  proprietors  of 
such  copies  during  the  times  therein  mentioned,'  and  extending  the  benefits 
thereof  to  the  arts  of  designing,  engraving,  and  etching  historical  and  other 
prints." 

D.  CALDWELL, 
Clerk  of  the  Eastern  District  of  Pennsylvania. 


53ctrtcatton. 


TO  HIS  BELOVED  UNCLE, 


ZALMA     REHINE, 


OF  RICHMOND,  VA. 


THIS  LITTLE  VOL0ME  IS  RESPECTFULLY  INSCRIBED, 


BY  HIS  AFFECTIONATE  NEPHEW, 


AND  OBLIGED   SERVANT, 


THE  TRANSLATOR. 


1965805 


CONTENTS. 


CHAPTER  I.  Page 

OF  THE  DIGNITY  AND  DESTINATION  OF  MAN,  1 

CHAPTER  II. 

OF  RELIGION,  6 

CHAPTER  III. 

OF  GOD  AND  HIS  ATTRIBUTES,  -  -  13 

CHAPTER  IV. 

OF  IMMORTALITY,  24 

CHAPTER  V. 

OF  REVELATION,  -  30 

CHAPTER  VI. 

OF  THE  TEN  COMMANDMENTS,  -  -  37 

CHAPTER  VII. 

OF  THE  TRADITION,  -  55 

CHAPTER  VIII. 

1.  OF  THE  DUTIES  TOWARDS  GOD,  64 
CHAPTER  IX. 

2.  OF  THE  DUTIES  TOWARDS  OURSELVES,  72 

CHAPTER  X. 

3.  OF  THE  DUTIES  TOWARDS  OUR  FELLOW-MEN,    -  -  80 

CHAPTER  XI. 

OF  THE  DUTIES  TOWARDS  THE  STATE,,       -  94 

CHAPTER  XII. 

OF  MEANS  TO  BECOME  PlOUS,  102 

APPENDIX.  109 


PREFACE  OF  THE    TRANSLATOR. 


IN  an  age,  when  science  of  every  kind  is  pursued  with  avidity,  no 
astonishment  can  be  manifested  at  the  attempt  of  an  Israelite  to  give 
his  brethren  a  clear  knowledge  of  the  religion  which  they  have 
inherited  from  their  ancestors ;  since,  if  it  is  of  any  importance 
whatever  to  any  portion  of  the  human  family  to  profess  a  certain 
creed,  it  is  also  highly  necessary,  that  the  principal  features  at  least 
of  this  creed  should  be  familiar  to  all  who  profess  the  same.     I 
claim  no   great  literary   merit  on  account   of   the  present  per- 
formance ;  for,  although  the  labour  bestowed  on  it  has  been  very 
great,  and  considerable  additions  and  alterations  made  (particularly 
to  the  tenth  and  eleventh  chapters),  yet,  the  road  was  already  so 
clearly  pointed  out  by  the  very  learned  author  of  the  original,  that 
I  had  nothing  more  to  do,  than  to  make  as  good  a  use  of  the 
materials,  as  my  limited  abilities  and  inexperience  would  permit. 
How  I  have  succeeded,  I  leave  others  to  judge  ;  and  claim  no  par- 
ticular indulgence,  because  it  is  my  first  literary  performance  of 
any  note.     But  at  the  same  time  I  beg  leave  to  state,  that  I  shall 
not  hold  myself  responsible  for  any  difference  of  opinion,  which 
may  happen  to  exist  between  myself  and  any  of  my  readers ;  and  I 
hope,  that  this  difference  will  not,  as  in  justice  it  should  not,  deprive 
me  of  as  candid  and  impartial  a  judgment,  as  though  we  agreed 
upon  every  point.     If  I  have  not  obtained  the  good  opinion  of  the 
public,  I  have  endeavoured  to  deserve  it.     For  in  the  first  place,  I 


have  spared  no  application  to  render  the  work,  though  small  in  size, 
as  perfect  as  I  could  possibly  make  it ;  and  next,  I  flatter  myself, 
that  the  typographical  execution  is  of  such  general  correctness  as 
will  strike  every  one  as  worthy  of  commendation.  I  can  safely  aver, 
that  the  Hebrew,  which  is  distributed  throughout  these  pages,  will 
be  found  to  be  as  free  from  errors  as  can  well  be  expected,  for  every 
passage  has  been  carefully  revised  with  the  best  editions  of  the  Bible. 
That  some  small  errors  may  nevertheless  have  escaped  both  in  the 
English  and  Hebrew,  despite  of  the  care  bestowed  upon  both,  I 
cannot  doubt ;  but  no  one  can  demand  perfection,  when  perfection 
is  beyond  the  reach  of  man,  and  literary  labours  must  share  the  fate 
of  every  other  human  undertaking. 

The  design  of  this  work  is  the  instruction  of  the  younger  part  of 
Israelites,  of  both  sexes,  who  have  previously  acquired  some  know- 
ledge of  the  fundamental  part,  in  the  principal  topics  of  their 
religion.  As  to  the  manner  of  using  it  to  advantage,  I  would 
recommend  its  introduction  into  schools,  wherever  these  are  esta- 
blished, or  to  be  used  as  a  book  of  instruction  in  families.  Let 
the  scholars  learn  several  paragraphs,  both  the  Hebrew  and  the 
English,  by  heart;  but  care  should  be  taken,  that  the  task  given 
them  should  be  no  more  than  they  can  conveniently  get  through,  as 
I  conceive  it  highly  absurd  to  give  children  such  long  lessons,  that 
they  must  leave  them  unattended  to,  or  at  best  study  them  but  very 
imperfectly.  It  would  also  be  very  adviseable  to  explain  the  lesson 
in  general  terms,  when  first  given  out,  and  more  at  length  when 
the  scholars  recite;  and,  if  possible,  the  construction  of  the  Hebrew 
sentences,  and  the  mode  of  reading  this  language  without  points, 
should  at  the  same  time  be  taught,  and  children  might  thus 
easily  become  acquainted  with  a  number  of  elegant  extracts 
from  the  Bible,  whilst  they  at  the  same  time  acquire  a  thorough 
knowledge  of  the  principal  articles  of  their  religion.  Those, 
who  do  not  understand  Hebrew,  and  have  no  means  of  be- 
coming acquainted  with  it,  can  also  make  good  use  of  this  book, 


VII 

as  almost  every  word  has  been  carefully  rendered  into  English.  In 
these  translations  I  have  been  guided  by  Jewish  commentators  and 
versions,  chiefly  those  of  the  great  Rabbi  Moses  Mendelsohn,  to 
whose  genius,  guided  by  God's  providence,  we  are  indebted  for 
many  benefits,  and  in  particular  to  the  light  of  science  which  we 
now  enjoy.  I  also  would  recommend  to  my  readers,  the  younger 
portion  especially,  not  to  be  satisfied  with  a  mere  casual  perusal  of 
this,  but  to  give  it  now  and  then  a  share  of  their  attention  ;  and  I 
trust,  that  the  advantage  they  will  derive  from  the  reading  of  this 
little  work,  will  compensate  them  for  the  time  spent  in  its  perusal. 
The  indulgent  reader,  I  hope,  will  not  accuse  me  of  presumption, 
for  offering  these  remarks  to  his  consideration  ;  since  it  is  but  fair, 
that  I,  having  some  experience  in  this  matter,  and  the  welfare  of 
our  community  deeply  at  heart,  should  be  permitted  to  make  a  few 
observations  on  the  use  of  a  book,  on  which  I  have  bestowed  my 
undivided  attention  for  several  months. 

It  is  universally  acknowledged,  that  there  is  a  great  scarcity  of 
elementary  books  of  this  kind   amongst  us  ;  and  this  is,  therefore, 
the  first  of  a  series,  which  is  attempted,  to  remedy  this  defect ;  as 
I  intend  to  present  more  works  of  this  kind  to  the  consideration  of 
the  public,  if  the  encouragement  held  out  for  this  will  warrant  me 
in  the  undertaking.     The  patrons  of  this  will  no  doubt  recollect, 
that  I  last  winter  issued  proposals  for  this  and  another  work  ;  but 
the  assistance,  hitherto  promised,  is  far  from  sufficient  to  pay  the 
expenses  of  the  publication  even  of  this  alone,  and  I  was  obliged  to 
assume  the  publication  myself,  as  no  bookseller  was  willing  to 
undertake  it.     I  hope,  that  this  will  be  a  sufficient  apology  to  those, 
who  have  subscribed  for  both,  for  the  appearance  of  one  only  at  the 
present,  as  it  cannot  be  expected  that  I  should  run  the  risk  of  too 
great  a  loss.     But  they  may  rest  assured,  that  I  shall  put  the  said 
work  to  press  as  soon  as  possible,  and  the  execution  shall  fully 
equal  that  of  the  present,  if  the  Almighty  blesses  me  with  sufficient 
strength  and  health  to  attend  to  it.     From  the  specimen  here  offered, 


Vlll 


the  public  can  judge  of  my  claims  to  its  patronage  ;  and  those  who 
judge  favourably,  it  is  hoped,  will  extend  their  assistance  to  the 
proposed  publication.     I  would  add,  that  the  price  will  be  raised, 
immediately  after  publication,  to  those  who  may  not  have  previously 
subscribed.     Persons  wishing  to  subscribe  may  apply  to  me  person- 
ally, or  to  the  following  gentlemen,  who  have  kindly  promised  to  act 
as  agents : — the  Rev.  Mr.  Seixas  and  Mr.  J.  B.  Kursheedt,  New 
York;  Mr.  Jacob  Mordecai,  and  the  Editors  of  the  Whig,  Richmond, 
Va.;  Mr.  Jacob  I.  Cohen,  Baltimore;  Mr.  Eleazer  Block,  Cincin- 
nati,  Ohio ;    Mr.   Nathan   Hart   and   Dr.   Jacob  De  La   Motta, 
Charleston,  S.  C. ;  Mr.    Moses  Sarfaty,  Kingston,  Jamaica;  and 
Messrs.  Lewis  Allen  and  J.  L.  Hackenburg,  Philadelphia,     To  the 
patrons  of  this  undertaking  I  return  my  sincerest  thanks,  and  those 
of  other  persuasions  may  rest  assured,  that  I  feel  their  kindness 
very  sensibly,  and  that  it  shall  be  my  constant  endeavour  to  prove 
to  all,  that  their  confidence  has  not  been  misplaced. 

Some  persons  may  perhaps  wish  to  know,  why  I  should  undertake 
this  task  ?  To  this  I  simply  answer  :  Having  been  appointed  lately 
a  fellow-labourer  in  the  vineyard  of  the  Lord,  I  thought  it  best  to 
transplant  this  foreign  shoot  into  that  part  of  the  vineyard  entrusted 
to  my  care.  May  then  its  branches  spread  over  a  wide  surface,  to 
shade  and  shelter  the  weary,  and  may  its  good  fruit  be  plentiful,  and 
refresh  many  a  hungry  traveller  in  the  path  of  life.  This  is  the 
sincere  wish  and  the  only  reason  of  the  humble  servant  of  his 
brethren, 

ISAAC  LEESER. 
PHILADELPHIA, 

August  5th,          > 
Menachem  16th,  \  559°' 


INSTRUCTION 


IN    THE 


MOSAIC    RELIGION. 


CHAPTER  I. 

OF  THE  DIGNITY  AND  DESTINATION  OP  MAN. 

1 .  Which  is  the  noblest  creature  known  to  us  ? 

Man  ;  for  he  is  not  alone  superior  to  the  other  creatures  of 
this  earth,  on  account  of  the  beauty  and  wonderful  construction 
of  his  body,  and  his  upright  posture ;  but  also,  on  account  of 
the  noble  powers  and  capacity  of  his  soul,  his  reason,  and 
freedom  of  will,  which  make  him  a  rational  being,  and  exalt 
him,  in  an  eminent  degree,  above  all  other  animals. 

•  DIKH  nx  nwy  DTI^N  oS* a  o  "  For  after  his  own  image  did  God 
make  man."  (Gen.  9  ch.  6  v.) 

2.  What  do  we  call  REASON  ? 

The  power  or  capacity  of  the  human  soul  to  judge  and  to 
decide ;  to  discover  the  connection  between  causes  and  effects ; 
and  to  distinguish  between  the  true  and  the  false ;  and  between 
that,  which  is  right  and  good,  and  the  wrong  and  evil. 

2 


3.  What  is  meant  by  FREEDOM  OP  WILL  ? 

Man,  of  his  own  free  accord,  can  determine  to  do  certain 
actions,  or  omit  doing  them,  just  as  he  may  deem  them  right 
and  useful,  or  wrong  and  injurious.  The  animal  obeys  merely 
its  instinct,  and  strives  solely  to  satisfy  its  natural  impulses  ; 
but  man  has  the  power  to  govern  his  desires  (that  is  to  say,  his 
inclination  for  that  which  pleases  his  senses,  and  his  aversion 
for  those  things  which  may  happen  to  be  disagreeable  to  them) 
through  the  force  of  his  reason.  Reason,  therefore,  teaches 
him  to  satisfy  his  inclinations  no  farther  than  he  may  deem 
them  necessary  for  his  preservation,  and  conducive  to  his 
spiritual  and  moral  improvement.  It  is  thus  expressed  in  the 
Bible: 

rw  D"nn  nx  orn  "pa1?  ^na  n*n    "  Behold !  I  lay  before  thee 

••;nnr»o  mon  njoaiton          this  day:    life  and  the 

(Deut  30  ch.  15  v.)  good;  death  and  the  evil." 

{Oil  JHD3  pn  px  TISD  0103  rnn  SK  "  Be  not  like  the  horse 
•  •pt7N  anp  *73  DiSaV  rty  and  mule,  which  have 
no  reason ;  whose  mouth  must  be  governed  by  bridle  and  bit, 
lest  they  injure  thee."  (Psalm  32,  v.  9.) 

4.  Is  this  freedom  of  will  of  any  importance  to  man  ? 
Certainly  ;  for  this  alone  it  is,  which  gives  moral  worth  to 

man  and  his  deeds  ;  because  his  actions  and  omissions  can 
only  in  so  far  deserve  praise  or  censure,  reward  or  punishment, 
as  he  is  at  liberty  to  act  after  testing  and  reflection. 

The  application  of  this  mental  power  in  ruling  his  desires — 
the  government  of  himself — is  of  the  utmost  necessity  to  man  ; 
for  it  is  his  duty  to  take  the  utmost  care  that  his  inclinations 
may  not  degenerate  into  passions,*  and  lead  him  to  the  com- 

*  Passions  are  such  desires,  as  have  become  so  strong  and  lasting,  that 
they  disturb  our  peace  of  mind,  and  place  our  soul  in  a  passive  state,  as  she 


mission  of  criminal  and  vicious  actions  ;  and  the  reasonable 
exercise  of  this  moral  freedom  causes  the  purest  delight  of  the 
soul,  and  confers  upon  us  the  blessing  of  an  easy  and  tranquil 
conscience. 

yovi  t6  OKI  nxi?  rtrn  ON  NiSn  "  Behold  !  If  thou  actest 
SBWI  nnmnpwi  •fiw  pi  nxan  nnaV  well,  thou  canst  raise 

•  13         thy  eyes  ;  but  if  thou 

dost  not  act  well,  sin  will  rest  at  the  door  ;  to  thee  is  its  de- 
sire, but  thou  canst  rule  over  it"  (Gen.  4  ch.  7  v.) 

5.  What  is  called  CONSCIENCE  1 

That  inward  consciousness  or  knowledge  of  our  having  done 
right  or  wrong;  the  voice  of  God  within  us,  which  judges  our 
words  and  actions.  There  is,  namely,  a  law  impressed  in  the 
hearts  of  all  men,  to  approve  of,  and  to  exercise  what  is  good,  and 
to  disapprove  of,  and  to  shun  what  is  evil.*  If  then  we  are 
conscious  of  having  acted  properly,  we  shall  experience 
comfort,  joy,  and  contentment,  and  we  have  then  a  good  and 
peaceful  conscience.  If  we  do  wrong,  the  consciousness  of 
our  having  done  so,  will  occasion  us  anxiety  and  disquietude, 
for  we  have  in  this  case  a  bad  conscience.  This  disturbed 
feeling  of  the  wicked  is  beautifully  expressed  by  the  prophet  : 

PK  •  Sor  tfS  Dpcrn  o  ty-uj  DO  o'jrcnm  "  The  wicked  are  like 
•oyvrh  TiSK  IDN  oiSt?  the  agitated  sea, 

which  cannot  rest.  There  is  no  peace  for  the  wicked,  speaks 
my  God."  (Isaiah,  57  ch.  20  v.) 

•  alto  chut'  oyix  nto  n.jn  "pin  D'Non  "  Even  vice  itself  pursues 


cannot  any  longer  act  from  a  free  choice  and  with  deliberation.     Viet  is  the 
habitual  inclination  to  transgress  the  divine  precepts. 

*  We  call  him  conscientious,  who  is  ever  mindful  of  the  warning  voice 
within,  and  accustoms  himself  to  do  nothing,  without  the  consciousness  of  its 
being  right. 


the  sinners,  and  virtue  already  rewards  the  righteous."     (Prov. 
13  ch.  21  v.) 

6.  Does  man  possess  these  advantages  immediately  upon  his 
entrance  in  the  world? 

No ;  for  he  is,  at  his  birth,  the  weakest  of  all  creatures ;  his 
childhood  is  of  the  longest  duration,  and  his  faculties  are  but 
gradually  developed.  The  Almighty  rendered  man's  infancy 
thus  feeble,  that  he  might  feel  his  we  akness  and  depend- 
ence, and  learn  to  improve  the  powers  of  his  mind  through 
instruction,  education,  and  practice.  But  even  this  very 
weakness  of  man's  childhood,  proves  the  more  strongly  his 
superiority  over  other  animals,  since  he  is  capable  of  an  ever 
progressive  perfectibility. 

7.  As  it  is  proper  to  infer  the  destination  of  any  thing — that 
is,  the  ulterior  object  of  its  creation — -from  its  organization  and 
qualities :  how  are  we  to  judge  in  this  respect  from  the  great 
endowments  and  advantages  of  man? 

The  pre-eminent  mental  endowments,  wherewith  man  is  so 
peculiarly  gifted;  as  also  his  reason,  freedom  of  will,  conscience, 
and  the  ever  active  impulse  which  spurs  him  on  to  reach  higher 
perfections  and  greater  happiness,  clearly  prove  to  us,  though 
even  there  were  no  other  indications  of  the  fact,  that  he  is  des- 
tined to  advance  continually  in  perfection,  wisdom,  and  virtue. 
It  behoves  us,  therefore,  as  rational  beings,  to  improve  our  mind, 
and  employ  all  the  knowledge  we  have  acquired,  to  become 
virtuous,  and  to  reach,  through  the  practice  of  virtue,  both 
temporal  and  endless  happiness. 

o  Dnerni  Dfltyni  pi*  pn  m  "  Then  only  canst  thou  know 
nnon  warra  •  310         virtue,  right  and  justice, 
•oyy          the    road  to    the  really 


good :  when  wisdom  has  entered  thy  heart,  and  knowledge  has 
become  agreeable  to  thy  soul."    (Prov.  2  ch.  9  v.) 

8.  What  do  you  call  VIRTUE  ? 

Virtue  is  the  active  love  of  what  is  right,  and  the  abhorrence 
of  what  is  evil ;  or,  the  readiness  to  practise  the  good  cheerfully 
and  willingly,  and  carefully  to  avoid  the  evil. 

We  call  him  virtuous,  who,  from  pure  love  of  the  good, 
seriously  endeavours  to  overcome  his  evil  propensities,  and  to 
live  always  conformably  to  the  expressed  will  of  God. 

9.  But  what  gives  to  man  the  power  and  the  knowledge  of 
knowing  the  will  of  God,  and  of  acting  accordingly  ? 

Religion,  and  the  law,  which  was  revealed  by  God.  These 
give  us  a  clear,  lively,  and  impressive  knowledge  of  the  will  of 
God,  and  confers  upon  virtue  the  power  to  achieve  a  victory 
over  the  passions.  This  knowledge  of  religion  is  necessary  to 
enable  us  to  become  really  virtuous. 

•ppjo  jn  DINH  3*7  "i:r  "3  "  For  the  desire  of  the  human  heart 
is  evil  from  his  youth."  (Gen.  8  ch.  21  v.) 

Sensuality  blinds  a  man  to  such  a  degree,  that  he  may  be 
led  to  consider  the  apparent,  as  a  real  and  permanent  good,  and 
to  fly  an  inconvenience  of  but  short  duration,  as  a  real  evil ; 
so  that  he  inconsiderately  grasps  only  at  the  shadow  of  good, 
and  thereby  incurs  real  evil. 

•  nin  'ppioa  iioS  D"n  "iipn  'n  nxr   "  Religion  only  is  the  source 
of  life,  she  teaches  to  escape  from  the  snares  of  destruction 
[death]."     (Prov.  14  ch.  27  v.) 

•  jnn  IIDI  'n  NY  "p^a  DDH  Tin  SN  "  Be  not  wise  in  thine  own 
estimation  !  fear  God  and  shun  the  evil."     (Prov.  3  ch.  7  v.) 

•  imffK  mm  IDPI  oy  yw  pm  p*o  "  Without  a  revelation  does 
a  people  grope  in  darkness  (become  wild) ;  but  if  it  lives  ac- 
cording to  the  law,  it  is  happy."     (Prov.  29  ch.  1 8  v.) 


CHAPTER  II. 

OF  RELIGION. 

10.  What  is  Religion? 

To  acknowledge  God  and  to  adore  him,  by  contemplating 
his  almighty  power,  wisdom,  and  goodness,  and  by  a  careful 
observance  of  his  precepts.  It  is  also  the  chief  duty  of  man, 
and  the  true  object  of  his  existence,  so  to  cultivate  his  powers, 
as  to  reach  this  all-desirable  end. 

nxi ,  KY  OTiS^n  nx  yam  hm  Yjn  «]io  "  The  concluding  princi- 
•  onxn  *?:>  m  o  Y.DE?  vnixn  pie  is :  Fear  God, 
and  observe  his  precepts,  for  this  is  the  whole  duty  of  man  !" 
{Eccles.  12  ch.  13  v.) 

Drrffy  SoS  31C3  SDIP  'n  n«Y  nnon  rriwo  "  The  chief  aim  of  wis- 
,  •  V?  rnniy  inSnn  dom  is  the  fear  of  God; 
it  is  wise  conduct  to  act  accordingly,  and  causes  imperishable 
praise."  (Psalm  111,  10  v.) 

•  nra  jnn  1101  nnon  NTI  'n  HXY  p  :  onxS  "IDK')   "  And  he  said 
to  man  :  Let  fear  of  God  be  wisdom  to  thee,  and  call  it  reason 
to  shun  evil."     (Job,  28  ch.  28  v.) 

And  we  can,  therefore,  only  then  be  said  to  be  truly  religious, 
when  we  acknowledge  God,  our  Almighty  Creator  and  Lord, 
as  the  most  perfect  and  holiest  of  all  beings  ;  and  think,  act, 
and  live  so,  as  this  acknowledgement  and  the  doctrines  of 
holy  writ  demand  of  us ;  when  we  are  ever  animated  by  love 
and  adoration  of  the  Eternal,  and  when  we  prove  ourselves  in 
possession  of  these  pious  feelings,  by  an  entire  reliance  upon 
his  wise  providence,  and  a  filial  resignation  to  his  holy  will. 

•  iniia  V3Y1  nSii  'n  KY  11BT3  "jSin  "  He  wholives  uprightly  adores 
the  Eternal ;  but  he  who  walks  in  crooked  paths  dishonours 
him."  (Prov.  14  ch.  2  v.) 


iSp3  yn»S  ynSx  'n  nx  nsnxS  "  Love  the  Eternal  thy  God, 
.  TD'  "pxi  yn  xin  0 . 13  obey  his  voice,  and 

adhere  to  him ;  for  on  this  depends  thy  preservation  and  happi- 
ness (length  of  days)."  (Deut.  30  ch.  20  v.) 

11.  What  effect  has  Religion  upon  Man? 
Religion  renders  man  good  and  happy.     Those  really  pious 
thoughts  which  our  fathers  called  D'nSxn  nx  ^Snnn  (to  walk  with 
God),  and  DTiSx  nsnp  (the  approach  to  God),  bestow  on  man 
a  lasting  inward  comfort,  continual  contentment  and  joy  of 
soul,  and  incite  and  strengthen  him  to  the  practice  of  virtue. 
The  joyful  feeling  of  his  deserving  the  love  and  approbation  of 
his  God,  gives  to  man  the  enjoyment  of  the  purest  pleasure, 
and  of  that  true  felicity,  which  elevates  the  pious  man,  whose 
inheritance  it  is  ('m  'Sera ,  3ia  iSnr  o'D^oni),  above  all  earthly 
sufferings,  and  enables  him  willingly  to  dispense  with  the  plea- 
sure, which  the  evanescent  riches  of  this  world  can  afford. 
"]ny  Ton  'JXi     And  I  remain  with  thee  for  ever  ; 
-yD'  T3  n?HX     Thou  supportest  me  by  my  right  hand  ; 
Thy  council  leadeth  me  rightly  ; 
And  thou  receivest  me  at  last  in  honour. 
Whom  could  I  wish  beside  tbee  in  heaven  ? 
Whom  near  thee  on  earth  ? 
Though  my  soul  and  heart  should  languish, 
Yet  would  God  always  be  the  comfort  of 

my  heart,  and  my  portion. 
For  lost  are  they,  who  are  far  from  thee, 
Lost  they,  who  forsake  thy  worship. 


1133 


pX3  \ 
trnSx  'pSni 


xS 


n3»r  yprn  run 
IDD  njir  S3 


31D  'S  D'nSx  n  3 1  p  %  JNI     But  to  adhere  to  God  is  to  me  the  greatest 

good ! 
In  thee,  my  Lord  and  God  !  do  I  place  my 

trust, 

And  I  will  proclaim  thy  wonderful  deeds ' 
(Psalm  73.) 


S3  isoS 


8 

12.  In  -what  light  ought  we  then  to  consider  the  religion  which 
was  revealed  to  us?         . 

We  ought  to  regard  it  as  the  greatest  of  all  blessings.  For, 
as  a  loving  father  is  solicitous  about  the  education  and  real 
prosperity  of  his  children  :  thus  has  God,  the  Lord,  made  his 
will  known  to  us,  and  taught  us,  how  we  are  to  adore  him  and 
become  happy.  And  whereas  this  wholesome  law,  which 
makes  us  acquainted  with  our  relation  to  God,  and  our  appoint- 
ment on  earth,  was  communicated  to  us  through  the  agency  of 
Moses  (son  of  Amram  of  the  tribe  of  Levy),  we  call  the  reli- 
gion, which  we  profess,  the  Mosaic  Religion. 

n*  "IWK  nay  n^D  mm  i-ot     "  Remember  ye  the  law  of 
'pn  S&oiy  So  h?  aina         Moses  my  servant,  to  whom 
I  commanded  on  Horeb  laws  and  ordinances  for  all  Israel." 

(Mala.  3  ch.  22  v.) 

13.  Do  not  then  all  men  profess  the  same  Religion? 

No  ;  mankind  are  not  of  one  opinion  concerning  the  mode  of 
worshipping  God.  There  are  accordingly  various  religions,  but 
they  all,  nevertheless,  acknowledge  a  God  and  Creator,  who 
desires  but  the  welfare  of  his  creatures.  Our  wise  men,  there- 
fore, teach  us : 

pSn  onb  ur  oSiyn  nmx  •'Ton  "  That  the  pious  of  all  nations  have 
•  N3n  thtyh         a  share  of  the  world  to  come," 
i.  e.  may  enjoy  everlasting  beatitude. 

Hnj  1NUD  1^1  tyDt?  mino  o  "  For,  from  the  going  up  to  the  set- 

BUD  iDpn  mpn  bjai ,  D'U3  ^Dty      ting  of  the  sun,  is  my  name  great 

'Di?  bm  "D  mnD  nmoi>n&>'-7       among  the  nations  ;  everywhere 

•  rn*O2f  'n  IEN  D'Ua      are  offerings  and  incense  burnt 

to  my  name,  aud  with  pure  devotion  are  sacrifices  brought ; 

for  my  name  is  great  among  nations,  speaketh  the  Eternal  Ze- 

baoth."  (Mala.  1  ch.  11  v.) 


14.  Is  it  then  a  matter  of  indifference  to  what  religion  we  pro- 
fess ourselves  ? 

No;  it  is  the  most  sacred  duty  of  every  Israelite  to  remain 
faithful  to  that  religion,  which  our  ancestors  accepted  for 
themselves  and  their  posterity,  and  which  to  observe  they  most 
solemnly  swore. 

nr^*  ni3  '3JK  D3131?  DOfiK  tfSi  "  Not  with  you  alone  do  I  make 
fix  "D  HKin  nWn  n«i  nx;n  man  this  covenant  and  this  oath  of 
'n  'jaS  DVH  iny  UDJJ  na  W  1t?K  confirmation  ;  but  with  those, 
•  DVn  uo;?  na  urx  "IPX  nxi  irnStf  who  are  this  day  with  us,  be- 
fore the  Eternal  our  God,  and  with  those,  who  are  not  here 
with  us  this  day."  (Deut.  29  ch.  13  and  14  v.) 

We  can,  therefore,  in  no  manner  whatever  renounce  the  re- 
ligion of  our  ancestors,  without  infringing  the  covenant,  and 
thereby  drawing  upon  ourselves  the  curses  which  the  whole 
nation  pronounced  before  the  Eternal.  (Deut.  27  ch.  26  v.) 
We  must,  therefore,  be  steadfast  in  the  religion  in  which  we 
were  born,  and  exclaim  with  the  pious  psalmist: 

'*-?  iSa:  D'San  'Siu  ymn  nnx  — 'n  "  Thou,  O  Eternal,  hast  chosen 

'n  JIN  "pax  "hy  ma^  nbru  •"]«  o'D-yja       the  lot  for  me !  My  share 

•  'J¥;r  1t7X         was  appointed  in  the  most 

lovely  part,  and  my  inheritance  also  is  agreeable  to  me  ;  and  I 
thank  thee,  OGod,  thatthou  hast  counselled  me."*  (Ps.  16,  v.  5.) 

*  The  chief  Rabbi,  H.  Hurwitz,  pointed  out  to  me  the  following  verse 
and  its  interpretation,  as  a  further  elucidation  of  this  passage : 

•  IDN  mm  J^DH  Sao  yax  IDIO  ^3  ynv  "  My  son,  be  attentive  to  the 
advice  of  thy  father,  and  neglect  not  the  instruction  of  thy  mother." 
(Prov.  1  ch.  8  v.) 

"The  advice  of  thy  father" — in  Heaven  (say  our  Rabbins),  which  ha 
communicated  to  Moses,  both  written  and  orally ;  "  the  instruction  of  thy 
mother" — of  the  church  (StOKf  HDJ3),  namely,  those  precepts  which  have 
been  adopted  as  a  safeguard  to  the  law. 

3 


10 

15.  Which  are  the  commandments  we  are  bound  to  observe  ? 
Partly  those  laws,  which  God  has  inscribed  in  the  hearts  of 

all  men,  and  the  infraction  of  which  produces  inevitable  pun- 
ishment even  in  this  life ;  and  partly  those  precepts,  which 
God,  out  of  peculiar  grace,  has  communicated  to  us,  the  de- 
scendants of  his  first  true  adorers,  (Abraham,  Isaac,  and  Jacob,) 
through  Moses  and  the  prophets,  and  the  infraction  of  which 
is  avenged  already  in  this,  or  only  in  the  future  life. 

16.  What  is  the  name  of  the  book,  in  which  the  history  of  our 
ancestors,  as  well  as  the  precepts  and  commandments,  which  lead 
us  to  happiness,  are  recorded? 

We  call  it  the  Bible — the  book  of  books — the  Holy  writ;  it 
is  divided  in  three  parts  :  D'airoi  DW3J  rrnn  ,  the  Pentateuch, 
or  the  five  books  of  Moses;  the  Prophets;  and  the  Hagiography, 
or  Holy  Writings. 

1 7.  Does  the  Bible  promise  us  an  exemption  from  all  worldly 
sufferings  and  cares  ? 

By  no  means  ;  but  the  religious  man,  who  endeavours  to  live 
according  to  the  precepts,  which  this  book  contains,  has  the 
comfort  of  knowing,  that  nothing  can  happen  to  him  without 
the  wise  and  paternal  will  of  God  ;  so  that  even  the  sufferings 
and  disappointments  of  life  must  be  beneficial  in  their  conse- 
quences, and  that  the  ever  kind  Father  can  and  will  compen- 
sate him  in  the  land  of  perfection  (future  life)  for  every  earthly 
evil 

•  "ipa  vna«  TK  'y&yv  imin  'Sib  "  Were  not  thy  law  my  comfort, 
I  should  long  since  have  perished  in  my  affliction."  (Ps.  119, 
92  v.) 


11 

nr*w  'n  nips  PSJ  n:r»D  no^on  'n  mm  u  The  law  of  the  Eternal 
•  sS  TIDIED         is  perfect,  it  refreshes 

the  soul ;  the  precepts  of  the  Lord  are  just,  they  gladden  the 
heart."  (Ps.  19,  8  and  9  v.) 

18.  Which,  however,  are  the  fundamental  articles  in  the  Mo- 
saic religion? 

The  principal  points  of  faith,  upon  which  our  holy  religion 
is  founded,  are  of  two  kinds.  Namely,  first,  those  truths  which 
we  can  already  discover  through  our  reason  alone,  and  are 
comprehensible  from  the  nature  of  things  ;  and  secondly,  his- 
torical facts  and  doctrines,  which  are  neither  discoverable 
through  the  means  of  reason  solely,  nor  deducible  from  our 
every  day  experience. 

19.  Which  are  the  truths  of  the  FIRST  KIND  ? 

a)  There  exists  one  Eternal  God;  that  is  to  say,  a  Supreme 
Being,  who  is  almighty,  all-wise,  and  all-good;  the  creator, 
preserver,  and  ruler  of  all  things. 

6)  Our  soul  is  immortal ;  her  existence,  therefore,  does  in 
no  wise  terminate  at  the  death  of  the  body  ;  but 

c)  She  will  surely  receive  from  the  hands  of  the  all-just  God, 
in  the  future  and  eternal  life,  reward  or  punishment  for  her  ac- 
tions whilst  here. 

20.  Which  are  the  doctrines  of  the  SECOND  KIND,  which  are 
founded  on  historical  truths  ? 

a)  That  God  revealed  himself,  in  a  supernatural  manner,  to 
our  ancestors,  and  in  particular  to  our  teacher  Moses — the 
greatest  of  all  prophets,  who  ever  lived  or  will  live — and  that 
he  communicated  to  us  laws  and  doctrines  for  our  happiness, 


12 

which  are  contained  in  the  book  of  the  law,  now  actually  in 
our  possession. 

i)  That  Moses  taught  and  wrote  nothing  voluntarily  or 
from  his  own  fancy  ;  but  every  thing  from  divine  inspiration. 
That,  therefore,  every  promise  made  to  us  by  God,  through 
Moses  and  the  prophets,  will  be  eventually  accomplished,  as 
soon  as  his  all-seeing  wisdom  and  goodness  shall  deem  us 
worthy  thereof. 

c)  That  also  the  more  particular  explanations  and  definitions 
of  the  written  precepts,  were  likewise  communicated  and 
orally  delivered  to  Moses  by  God ;  so  that  these  traditions 
(which  were  afterwards  delivered  by  Moses  to  the  elders  and 
rulers  of  the  people  by  word  of  mouth  solely,  and  thus  handed 
down  from  generation  to  generation)  constitute  a  prominent 
and  essential  part  of  the  law. 


CHAPTER  III. 

OP  GOD  AND  HIS  ATTRIBUTES. 

21.  How  does  reason  alone  already  point  out  to  us  the  exist- 
ence of  God? 

Reason  teaches,  that  one  thing  is  always  produced  by  another; 
therefore,  that  the  world  could  not  have  sprung  into  existence 
of  itself,  but  that  it  must  have  had  a  wise  author  and  creator ; 
and  this  first  cause,  this  wise  and  mighty  creator  of  all  things, 
I  call  GOD.  And  thus  we  read  : 

nn  D'Dt?n  ^lyi  "pm  mnna  *o  Sxt?  nSiNi  "  Do  but  ask  the  cattle, 

*  D'n  "Un  I1?  nSDM  "pm  p»6  TV»  IK  •  f?        and  they  will  teach 

:  HNT  TlTOtty  'n  T  O  nbx  Ssajrr  »6  'O         thee  ;  and  the  birds 

of  heaven,  and  they  will  tell  it  thee  ;  or  view  the  earth,  and 

she  will  instruct  thee  ;  and  the  fish  of  the  sea  will  make  it 

known  to  thee  :  Who  discovers  not  in  all  these,  that  the  hand 

of  the  Eternal  has  created  them  all  ?"  (Job,  12  ch.  7—9  v.) 

22.  What  convinces  us,  that  God  is  not  alone  the  creator,  but 
also  the  ruler  and  supporter  of  the  universe  ? 

This  we  discover  already  in  the  preservation  and  conti- 
nuance of  all  beings  and  creatures  on  earth  ;  but  chiefly  in  the 
regular  course  of  the  sun,  moon,  and  stars.  For  they  retain 
the  same  proportion  and  relative  situation  to  one  another, 
which  they  had  thousands  of  years  ago :  the  seasons  change 
always  in  their  due  order,  and  the  constellations  pursue  their 
course— even  in  the  most  distant  orbits — and  re-appear  regu- 
larly and  with  the  utmost  punctuality  at  the  place  from  whence 
they  commenced  their  course.  And  says  Isaiah,  (40  ch.  26  v.) : 


14 

'»  lN"n  Qyry  onn  iNt?  "  Raise  your  eyes  to  heaven 
21D  Nip11  DK?3  thzh  DK3!f  13DD3        and  see ;  who  created 
•  1TPJ  vh  WX  HD  ^DXI        <Ac*e.?  He  bringeth  out 
their  host  by  number,  calleth  each  by  name  (i.  e.  assigns  to 
each  its  course  and  destination).     None  is  hidden  from  Him, 
the  Almighty  and  All-powerful." 

W  ntPyDl ,  *?«  113D  onflDD  O'Dtyn  "  The  heavens  relate  the  glory 
•  'ui  jrpin  TJD         of  God,  and  the  firmament 
tells  of  the  work  of  his  hands,"  &c.  (Ps.  19.) 

23.  But  we  cannot  see  God? 

Every  power  is  invisible ;  consequently,  the  Supreme  Power 
must  likewise  be  imperceptible  to  our  eyes.  A  power  appears 
only  in  its  effects  ;  and  the  effects  of  the  Supreme  Power  we 
see  every  where,  and  in  all  directions,  in  the  innumerable  mass 
of  creatures,  from  the  greatest  to  the  least.  God  is  a  spirit,  an 
invisible  being.  We  read,  therefore,  in  the  Bible : 

.  rwofi  Sn  DJVKI  vh  o  "  For  you  saw  no  figure  whatever  of  the 
Deity."  (Deut.  4  ch.  15  v.) 

24.  What  do  you  mean  to  express  by — God  is  a  spirit  ? 

That  God  is  the  Supreme  Power  ;  an  incorporeal  being,  to 
whom  we  cannot  attribute,  and  who  possesses  not,  the  qualities, 
casualties,  and  nature  of  the  body  or  of  matter. 

•  tsmp  intf"1  !WJO  'ai'Din  SD  b&fl  "  And  to  whom  will  you  compare 
me,  that  I  could  resemble  him  ?  speaks  the  Most  Holy."  (Is. 
40  ch.  25  v.) 

25.  But  we  read  (Numb.  12  ch.  8  v.)  :  "  He  (Moses)  saw  the 
form  of  the  Eternal ;"  how  shall  we  understand  this  and  many 
other  expressions  of  the  Bible  which  speak  of  the  HAND  of  Gorf, 
the  MOUTH  q/*Gorf,  the  EYE  o/God,  <Jrc.  ? 


15 

All  these  and  similar  expressions  must  not  be  taken  in  their 
literal  sense,  that  is,  in  their  common  acceptation,  but  ought 
only  to  be  considered,  as  employed  in  a  figurative  meaning,  to 
give  to  our  senses  some  faint  idea  of  the  qualities  and  works  of 
God,  which  would  otherwise  be  altogether  unintelligible  to  us. 
And  whereas  we  are  accustomed,  to  do  all  that  we  do,  through 
the  means  of  our  limbs,  we,  therefore,  find  the  operations  of 
God  presented  to  us  in  these  figurative  expressions,  that  they 
may  be  rendered  more  comprehensible  and  in  a  measure 
made  visible  to  our  mind.  Thus  the  above  adduced  allegorical 
phrase  is  only  intended,  to  express  more  emphatically  the  su- 
periority of  Moses  above  all  other  prophets,  in  so  far,  namely, 
as  he  had  the  greatest  knowledge  of  God's  attributes  and  provi- 
dence ;  it  is,  therefore,  merely  a  further  explanation  of  the 
preceding  sentence,  which  says  in  substance : 

•  niTna  N^i  nx"iD3  "  God  spoke  with  him  in  a  perfectly  plain  man- 
ner, and  not  through  riddles." 

26.  Is  that  other  expression  of  the  Bible,  which  says :  "  Let  us 
make  man  in  our  image,  in  our  likeness,"  ua^a  Dtx  rM0y* 
IjniD-O  (Gen.  1  ch.  26  •».)  also  to  be  taken  in  a  figurative  sense? 

This  also  is  certainly  nothing  more  than  a  figurative  phrase, 
and  is  the  less  applicable  to  bodily  form,  as  otherwise  the 
words  unjiaro  wwna  (in  our  form,  in  our  shape)  ought  to  have 
been  used.  The  above  words,  however,  convey  no  other 
idea,  than  that  the  spirit  of  man  bears,  in  a  certain  degree,  some 
resemblance  to  the  Deity;  since  it  renders  man  not  only  im- 
mortal, but  is  also  the  cause  of  his  being  endowed  with  such 
great  and  excellent  mental  powers ;  so  that  he  is  the  only  one 
of  all  living  things,  who  acknowledges  his  Creator,  and  reflects 
upon  his  own  being,  and  governs  all  animals :  just  as  God  is  in 
truth  alone  the  wisest  and  most  mighty  ruler  of  all  things.  This 


16 

is  also  the  reason,  why  the  verse  under  consideration  continues : 
"  That  he  may  rule  over  the  fish  of  the  sea,  over  the  birds, 
over  the  cattle,  and  over  the  whole  earth."  And  the  Psalmist 
says  beautifully  (8  Ps.) : 

•nni  "naai  DTI^NE  BJTD  inSonm  "  And  thou  madest  him  but  little 

nnt?  ^3  "fT  wyQl  inWnn  imtajm         less  than  angels,  and  crown- 

•  vbjl  nnn         edst  him  with  honour  and 

glory  ;  thou  gavest  him  dominion  over  the  works  of  thy  hands, 

and  placedst  all  at  his  feet." 

27.  What  do  you  understand  by — GOD  is  ONE  AND  ALONE  ? 

That  this  spiritual,  self-existent  Being,  is  simple,  and  the 
only  true  Deity.  Simple,  without  parts  and  members ;  one,  of 
whom  no  plurality  can  be  imagined ;  and  alone,  to  whom  no 
other  being,  however  great,  can  bear  any  similitude.  And 

•  ntlN  'n  irnStf  'n  Saatsr  ynw  "  Hear,  O  Israel !  the  Eternal  our 
God,  is  the  only  eternal  being."  (Deut.  6  ch.  4  v.) 

28.  What  is  meant  by — GOD  is  ETERNAL  ? 

That  this  solely  self-existent  Being  has  been  from  eternity, 
and  will  ever  remain  like  himself  and  unchanged  for  eternity. 
God  is  without  beginning  and  without  end ;  so  that  his  not- 
being  or  ceasing  to  exist  is  an  impossibility  and  inconceivable. 
Thus  also  Isaiah : 

•  DTlbx  |'K  <IV?3D1  pnN  ^Kl  jlty&O  "JN  "  I  am  the  first,  and  I  am 
the  last,  and  besides  me  there  exists  no  God."  (44  ch.  6  v.) 

29.  What  duty  arises  to  us,  from  the  acknowledgment  of  this 
truth,  that  the  Eternal  our  God  is  one  and  alone,  and  that  there 
is  none  besides  him? 

That  we  are  bound  to  adore  this  only  God  solely,  and  no 
other  being  besides  him ;  that  is,  we  ought  ever  to  place  before 


17 

our  mind,  in  the  strongest  and  most  impressive  manner  we  are 
capable  of,  his  infinite  greatness,  goodness,  and  mercy  ;  and  we 
should  expect  our  temporal  and  permanent  happiness  from  him 
only,  and  call  upon  him  alone  for  blessing  and  prosperity,  and 
for  aid  and  assistance  in  our  troubles. 

•  TuS  'r6  vhl  Din*  OTiSx1?  mi    "  He,  who  sacrifices  to  any  idol, 
shall  be  condemned ;  to  the  Eternal  only  is  this  honour  due." 
(Exo.  22  ch.  19  v.) 

30.  What  do  we  express  by  the  word  ALMIGHTY  ? 

God  can  do,  make,  and  create  all,  that  he  wills,  and  re- 
quires not  the  assistance  of  any  other  being.  Man,  after  exert- 
ing all  his  powers,  can  only  give  to  already  existing  things  an 
outward  form,  such  as  he  may  desire,  but  all  creatures  together 
are  unable  to  create  the  slightest  imaginable  trifle,  i.  e.  to  pro- 
duce something,  without  having  previously  the  materials 
or  matter  to  make  the  same.  But  God,  on  the  contrary,  has 
created  and  produced  every  thing  we  see,  all  creatures  and  be- 
ings, together  with  all  their  powers  and  inclinations — the  whole 
system  of  nature — from  nothing,  without  any  previous  matter, 
without  any  instrument ;  but  solely  .and  alone  through  his 
potent  will.  With  the  same  goodness  and  almighty  power 
he  continues  to  maintain  and  to  govern  all  his  creatures, 
which  he  can  utterly  annihilate  in  a  moment  of  time. 

•  nnjn  nix  Kin  'n'l  "rax  son  O  "  For  he  spoke,  and  it  was  :  he 
commanded,  and  it  stood."  (Ps.  33,  v.  9.) 

•  pjnr  onn  *|Din  pSnT  yja  ThOA  "  Turnest  thou  thy  face  away, 
they  become  affrighted ;  thou  takest  their  breath — they  perish." 
(Ps.  104,  v.  29.) 

31.  To  what  must  the  remembrance  of  the  great  and  mighty 
wonder  of  the  creation  lead  us  ? 


18 

To  a  belief  in  the  possibility  of  miracles ;  that  God,  who 
instituted  the  laws  of  nature,  can  easily  change  them  for  a  short 
period,  and  thereby  produce  extraordinary  occurrences ,  when- 
ever it  pleases  his  wisdom,  to  produce  any  effect  on  many 
persons,  and  to  impress  doctrines  upon  their  minds,  which 
they  could  not  have  attained  in  any  other  manner.  This,  for 
instance,  was  the  case  with  Pharaoh  and  the  Egyptians  ;  the 
Israelites  and  many  others.  We  read  also:  (Ex.  9  ch.  29  v.) 

•pxn  'nS  '3  ;nn  \yrh  "  That  thou  mayest  experience,  that  the 
earth  belongs  to  the  Eternal"  (and  can,  therefore,  do  thereon 
whatever  he  pleases). 

•  pNH  3")p3  'n  "ON  '3  jnn  pro1?  "  That  thou  mayest  know,  that  I, 
the  Eternal,  am  in  the  midst  of  the  land"  (and  extend  my 
watchfulness  to  every  man  in  particular).  (Ex.  8  ch.  18  v.) 

nN  n-tfy  nnx  run  'n  'JIN  nriN  "  O  Eternal  God !  Thou  hast  made 

SnJH  in33  pK-n  n*0  O'Dt^n          the  heavens  and   the   earth, 

•  131  S3  IDD  yh®  *6'n'lBJn  lynai         through  thy  great  power  and 

out-stretched  arm  ;  to  thee  nothing  is  impossible."  (Jer.  32  ch. 

17v.) 

32.  What  is  meant  by — GOD  is  ALL-KNOWING  ? 

God  knows  all  that  ever  has  been  done ;  that  which  now 
happens,  and  all  that  can  ever  come  to  pass  ;  nothing  is  hidden 
from  him.  For  he  is  omnipresent,  the  whole  world  is  full  of 
his  glory,  and  nothing  escapes  his  all  comprehending  know- 
ledge. He  notices  the  actions  and  thoughts  of  his  creatures, 
and  nothing  can  be  done  without  his  sufferance. 

•  Dn'»3?D  S3  SK  j'3Dn  D3S  tir  1XTI   "  He,  who  formed  the  hearts 
of  all,  understands  also  all  their  actions."  (Ps.  33,  v.  15.) 

£D'3'  xbn  py  IV'  DN  yiw  *6n  JTN  j^DJn  "  Should  he  not  hear,  who 

DIN  matpnn  jrr  'n  r\yi  anx  inSon       fixeth  the  ear  ?  Should 

•  S3H  nnn  '3        he  not  see,  who  form- 

eth  the  eye  ?  He,  who  teaches  man  knowledge,  the  Eternal, 


19 

knows  the  thoughts  of  man,  though  they  be  directed  to  vanity." 
(Ps:  94,  v.  9.) 

ninpa  "P7  TOK  frS'Syri  3"n  nxyn  S"u  "  Thou,  Lord !  who  art 

r:mD  &*xh  nnb  onx  '33  n:m  SD  fy        great  in  council,  and 

•  vSbyD  n33i         mighty  in  execution  ! 

Whose  eyes  are  fixed  upon  all  the  ways  of  the  sons  of  man ;  to 
give  to  each  according  to  his  deeds,  and  the  fruits  of  his  actions." 
(Jer.  32  ch.  19  v.) 

33.  What  impression  must  this  truth, — the  omniscience  and 
omnipresence  of  God — make  upon  us? 

That  we  ought  to  endeavour  to  lead  an  upright  and  a  god- 
pleasing  course  of  life,  and  to  preserve  our  hands  always  clean 
of  wrong,  and  our  hearts  free  from  guilt.  That  we  should  always 
maintain  truth,  and  never  sin,  even  in  the  most  secret  corner, 
and  always  place  the  all-seeing,  most  j  ust  and  holy  God  before 
us  as  present,  and  reflect,  that  he  will  reward  the  good  and 
punish  the  evil.  And  thus  also  spoke  the  pious  David: 

•  Tnn  "HJJ1?  'n  Wit?  "  I  always  place  the  Eternal  as  present  before 
me."  (Ps.  16.  v.  8.) 

•  mnt32  nvan  nnx  jn  "  Behold,  thou  desirest  truth  in  secret  even." 
(Ps.  51,8  v.) 

•  1130'  ny*  SD)  "3"n  nxY  xin  x"?n  "  Behold,  he  sees  my  ways, 
and  numbers  all  my  steps."  (Job.  31  ch.  4  v.) 

*JKI  tzrinooa  BTX  iriD'  DX  "  If  even  a  man  conceal  himself  in 
D'Dtfn  nx  KiSn  'n  DM  UNIX        a  secret  place,  should  I  not  see 
•  «bn  ^x  pxn         him  there  ?  speaks  the  Eternal; 
do  I  not  fill  the  heavens  and  the  earth  ?"  (Jer.  23  ch.  24  v.) 

•  nr^D  fro  31?  *^pn  'n  'JX  "  I,  the  Eternal,  search  the  heart,  and 
prove  the  kidneys"  (that  is — know  the  innermost  thoughts  of 
man).  (Jer.  17  ch.  10  v.) 


20 

34.  What  is  understood  by — GOD  is  ALL-GOOD  ? 

God  desires  only  the  welfare  of  his  creatures.  He,  in  his 
wisdom,  has  organised  them  in  such  a  manner,  and  given  them 
such  powers,  inclinations  and  capacities,  that  all — each  accord- 
ing to  its  kind  and  destination — should  be  perfectly  happy.  He 
also  supports  and  preserves  them  through  his  grace  and  kindness; 
and  when  he  punishes,  he  corrects  us  only  from  motives  of  pure 
love.  Hatred,  malice,  and  anger  are  defects  of  a  weak  mortal 
only,  and  they  are  therefore  incompatible  with  the  character  of 
the  most  mighty  and  perfect  of  all  beings. 

•  VDm  1^3  xS  o  unn  sh  O  'n  non  "  The  goodness  of  the  Eternal 
has  no  end,  for  his  mercy  never  ceases."  (Lam.  3  ch.  23  v.) 

•  1-E7jm  SD  hy  rnrm  So1?  'n  31D  "  The  Eternal  is  good  to  all,  and 
his  mercies  are  over  all  his  works."  (Ps.  145,  v.  9.) 

•  Ym  D'Nton  mv  p  hy  'n  Ten  31W  "  Good  and  just  is  the  Eternal, 
therefore  he  leads  the  sinners  upon  the  right  path."  (Ps.  25,  v.  8.) 

35.  To  what  must  the  proper  reflection  upon  the  foregoing 
lead  us  ? 

That  we  should  always  submit  with  cheerfulness'tothe  holy 
will  of  this  benignant  God;  to  receive  with  filial  resignation  all 
his  dispensations,  although  we  may  sorely  feel  their  pressure, 
and  not  be  able  to  discovertheir  beneficial  consequences;  and  it 
is  our  duty,  to  thank  him,  our  Father,  for  whatever  he  may  be 
pleased  to  mete  out  to  us. 

nx  3X31  nor  'n  3nx'  "MX  nx  O  "  For  the  Eternal  corrects  him, 
TJ¥TJ3  whom  he  loves,  like  a  father 
who  will  make  his  son  better."  (Prov.  3  ch.  12  v.) 

r\K  t^N  ID"  'H?*a  O  pa1?  py  nyTI  "And  know  in  thy  heart,  that 
*  "pD^D  "priSx  'n  U3  the  Eternal  has  punished  thee, 
as  a  father  punishes  his  son."  (Deut.  8  ch.  5  v.) 


21 

36.  How  do  our  wise  men  express  this? 

by  pianp  naican  by  p-nnty  DBO  "  We  must  thank  God  for  the 

•  vay  3toS  worn  T3jn  HD  SD  •  njnn        misfortune,  as  well  as  for 
the  good;  for  all,  that  the  merciful  God  does,  happens  for  the  welfare 
of  his  creatures." 

37.  Can  you  give  me  some  examples,  transmitted  to  us  through 
holy  writ,  of  resignation  to  the  will  of  God  ? 

Job  (1.  ch.  21  v.)  said  ;  "The  Eternal  has  given,  the  Eternal 

•  "pan  'n  Dt7  7T  np1?  'm  fru  'n         has  taken  away  ;  praised  be  the 

name  of  the  Lord." 
Ely  (1  Sam.  3  ch.  18  v.)  said  :  "  He  is  the  Eternal  ;  may  he  do, 

•  rvffy  vrjn  aitan  xin  'n       as  seems  best  to  him." 

David  (2  Sam.  15  ch.  26  vr.)  said  :  "  Here  I  am  I  May  he  do  unto 
aiD  "ttyJO  'S   nt?y  'J3n        me,  as  it  may  be  pleasing  to  him." 


38.  What  does  Moses  teach  us  of  the  attributes  of  God?  > 

non  ail  D'3X  "pK  jlJni  Dim  bx  'n  'n  "  The  Eternal  is  unchangeably 

yt?ai  \iy  Na?j  vshyh  non  ivj  nnxi        the  Eternal  Being  ;  an  al- 

•  Hpr  vh  npJI  nKDni         mighty  God,  most  merciful 

and  gracious  ;  withholding  long  his  anger,  and  full  of  kindness  and 

truth  ;  who  preserveth  his  kindness  to  the  thousandth  generation, 

and  who  pardoneth  wickedness,  transgressions,  and  sin,  but  who 

suffereth  nothing  to  pass  unnoticed"   (i.  e.   without  making  the 

wicked  feel  the  consequence  of  their  sins,  if  they  do  not  repent  in 

time).  (Ex.  34  ch.  6—7  v.) 

.D"n  Su  o  }byQ  D'Dn  "iivn  "  He,  the  rock  of  protection  !  his 
pH*  by  {'JO  ruintf  bx  deeds  are  perfect  ;  for  all  his 
ways  are  just  ;  he  is  the  God  of  truth,  and  without  evil,  he  is  just 
and  righteous."  (Beut.  32  ch.  4  v.) 

39.  How  then  do  you  reconcile  the  providence  and  justice  of 
God,  with  the  great  mass  of  evil,  which  exists,  and  the  number 
of  wicked  deeds,  which  are  perpetrated  in  this  world? 


22 

God  has  imparted  to  man  freedom  of  will — without  which 
neither  virtue  nor  vice  could  exist — therefore  does  he  suffer 
even  the  evil  to  be  done;  but  he  punishes  it,  confines  it  within 
certain  limits  and  bounds,  and  causes  good  to  arise  from  it. 
And  thus  spoke  Joseph  to  his  brothers,  when  they  came  to 
offer  themselves,  as  his  servants: 

mffn  crn^N  n;n  ty  orat^n  Dnxi  "  Though  you  intended  to  do 
•  rataS  me  evil,  yet  did  God  direct 
it  to  good."  (Gen.  50  ch.  20  v.) 

40.  But  are  not  the  good  frequently  afflicted  with  misfortunes, 
whilst  the  wicked  prosper? 

At  occurrences  of  this  kind,  we  must  be  extremely  cautious 
and  circumspect  in  our  judgment,  because  we  can  never  know 
exactly  the  nature  and  connection  of  things.  For  even  granted, 
that  the  happy  man,  whom  we  call  bad,  should  not  have  a 
good  heart,  nor,  that  the  pious,  unhappy  one,  be  at  heart  a 
villain:  yet  are  the  sufferings  and  mishaps,  which  he  may 
endure,  often  very  wholesome  to  the  pious  man;  and  the  good 
luck  of  the  wicked,  is  often  only  apparent  and  of  short  dura- 
tion. And  then  again  it  must  be  borne  in  mind,  that  only  in 
the  life  to  come,  will  virtue  receive  its  full  reward,  and  vice  its 
whole  punishment. 

nSiy  'tyya  &opn  Vx  oyina  innn  bx  "  Be  not  jealous  about  the 
it^  nxm  on  "iDt?  *  aiBnBtfM'ra  nC33         happiness  of  the  wicked, 
•  Dibs?  wh  mnx  O         envy  not  those  who  prac- 
tise evil.     Trust  in  the  Eternal,  and  do  what  is  good  ;  preserve  thy 
innocence,  for  it  (virtue)  causes  at  lasthappiness  toman.'*  (Ps.  37.) 
rynn  nvyn  QJna  rwyj  px  -wx  "  Because  punishment  does 
n  jD1?;?        'not     follow    evil     deeds 

DJ  0 11?  "pXDl  nxn;n  rwy  NDn  IPX        quickly,     therefore     be- 
SIB  rrrr  IPX  "JK  jnr         comes  the  heart  of  man 
1*0"  ityx        careless,    and    practises 


23 

wickedness.     But  let  the  sinner  commit  sins  a  hundred  fold,  and 
experience  indulgence  ;  yet  am  I  convinced,  that  true  happiness 
will  be  the  sure  recompense  of  the  pious,  whilst  they  fear  God." 
(Eccl.  8  ch.  11— 12  v.) 

41.  What  does  Scripture  teach  us  further  on  this  subject? 

That  we  should  never  presume  to  find  fault  with  God's  wise 
dispensations,  as  his  ways  are  inscrutable  to  us.  That  it  would 
be  punishable  temerity  for  a  blind  mortal  to  presume  to  pene- 
trate into  the  mysterious  decrees  of  the  Deity. 
HDIX  'Bnn  nx  Win  m'  nx  31  'in  "  Woe  to  him,  who  rebels  against 
•jSyai  ntyyn  no  nrS  "ran  IDKTI        his  Maker  !  let  one  fragment 
.  11?  O'T  px        dispute  with  the  other  earthly 

fragment ;  but  can  the  clay  say  to  its  potter  :  what  doest  thou  ?  and 
thou  provest  not  thy  hands  by  thy  work  ?"  (Is.  45  ch.  9  v.) 

ten  Soy  HNT  nyiS  nutynxi  "  I  reflected  concerning  him, 
nrax  SK  nBnpD  SK  nnx        and  sought  truth  ;  but  all 
•  "p;?  "'n^n  mon3  jnx  xSl  i^a  "3X1         searching  was  only  painful, 
till  I  came  into  the  sanctuary  of  the  Lord,  and  learned  to  know  its 
object.     Now  I  am  willingly  ignorant  and  will  not  search,  am  wil- 
lingly before  thee  like  the  beast."     (Ps.  73,  16 — 22  v.) 
And  thus  say  also  our  wise  men  : 

tfS  «]JO  D^Knn  nibtPO  xS  irT3  px  "  Our  reason  is  not  able  to  ex- 
•  D'pnxn  'IWD        plain  correctly  the  happiness 
of  the  wicked,  nor  the  afflictions  of  the  righteous."  (Aboth  iv.) 


CHAPTER  IV. 

• 

OF    IMMORTALITY. 

42.  What  are  the  consequences  of  our  death? 

We  lose  all  the  earthly  goods,  which  we  may  have  possess- 
ed ;  our  body  will  be  given  over  to  corruption  ;  but  our  soul 
has  the  promise  of  a  future  life. 

nnrn  rrntso  pxn  Sx  isyn  aim  «  And  the  dust  will  return  unto 

•  run:  IPK  DTibxn  Sx  awn         the  earth  whence  it  came, 

and  the  spirit  will  return  unto  God  who  gave  it."    (Eccl.  12  ch.  7  v.) 

43.  What  impression  ought  this  to  make  upon  us? 

We  must  never  fix  our  minds  too  strongly  upon  the  goods  of 
this  sensual  world;  never  be  proud  of  beauty  and  strength;  but 
we  should  aim  already  at  an  early  period  of  life  to  make  our- 
selves acquainted  with  the  real  and  noble  object  of  our  exist- 
ence. 

Dun  SSruv  hx  'n  IDN  ro  "  Thus  speaketh  the  Eternal : 
K  ,  imiaja  nia jn  SSnrr  SKI       Let  not  the  wise  boast  of 
rwa  DK  o ,  nt?ya  "vwy       his  wisdom,  the  strong  man 
'n  ^IN  O  ^nx^Ti  Sat^n         not  of  his  strength,  nor  the 
pxa  npnxi  taa^a         rich  man  of  his  riches;  but 
•  'n  DNJ         for  this  alone  can  a  man 

praise  himself,  to  understand,  and  know  me,  how  I,  the  Eternal, 
exercise  grace,  justice,  and  righteousness  on  earth,  how  I  find  plea- 
sure in  these  ;  speaks  the  Eternal."  (Jer.  9  ch.  22  v.) 

44.  What  arguments  does  reason  alone  furnish  us  relative  to 
the  immortality  of  the  soul? 

We  see  clearly,  that  nothing  in  the  whole  range  of  nature  is 


25 

entirely  destroyed,  and  of  annihilation  we  can  form  no  idea. 
Only  the  forms  are  changed;  the  inherent  powers  continue 
nevertheless' to  operate;  the  fruit  rises  out  of  the  annihilation, 
new,  young,  and  manifold; — even  animal*  change — as,  for 
example,  the  butterfly.  How  can  we  then  suppose,  that  the 
Most  Merciful  should  annihilate  the  human  soul,  the  master- 
work  of  his  creation,  after  having  gifted  it  with  so  many  noble 
endowments,  which  all  tend  to'  point  out  its  being  destined 
for  the  enjoyment  of  the  highest  felicity? 

No;  not  to  deceive  me,  did  God  implant  in  my  bosom  this 
eager  desire  for  everlasting  existence,  this  longing  for  unend- 
ing bliss.  I  may  therefore,  relying  on 'the  faithfulness  of  his 
word  and  his  kindness,  confidently  expect  a  happier  and 
eternal  life. 

"prr1?  ruay  T#K  -pio  31  no  "  How  great  is  that  beatitude,  which 
thou  hast  laid  by  for  those  who  fear  thee !"  (Ps.  31,  v.  20.) 
-pvnn  IVtta'  mm  TIN  i?3J  nrrni   "  And  may  thy  soul,    my  lord, 
•  "\Tlhx  'n  nx         be  bound  up  in  the  bond  of 
life,  with  the  Eternal  thy  God .!"  (1  Sam.  25  ch.  29  v.) 

45.  Does  not  the  knowledge  we  possess  of  the  attributes  of 
God,  already  compel  us,  to  believe  in  the  immortality  of  our  soul? 

Certainly.  We  know  him,  as  an  all-wise  and  all-just  God; 
we  see,  that  he  has  imparted  to  us  desires  and  capacities  (as, 
for  instance,  the  ever  active  desire  for  the  acquirement  of 
truth,  and  the  insatiable  thirst  for  wisdom  and  higher  know- 
ledge,) which  would  be  useless  and  even  absolutely  burden- 
some to  us,  were  we  to  die  away  for  everlasting  and  irre- 
vocably, in  the  midst  of  our  endeavours,  when  our  wishes  are  not 
yet  satisfied,  even  in  a  slight  degree,  since,  with  all  our  toiling, 
we  can  only  view  the  surface-  of  truth  and  wisdom.  Then 
again  we  often  see  the  righteous  oppressed  and  miserable,  or 
dying  prematurely;  and  many  an  evil  minded  man  live  long 
5 


26 

and  in  superfluity.  This  must  demonstrate,  to  a  greater  degree 
of  certainty,  that  the  wise  and  just  God  has  not  limited  our 
being  to  this,  no  less  short,  than  uncertain  life;  but  that  he  has 
created  us  for  something  far  more  elevated  and  desirable,  and 
destined  us  for  an  everlasting  life,  where  we  can  attain  that 
perfection,  which  is  here  beyond  our  reach. 

J33  Tima1?  non  nin  cSiyn  "  This  life  is  but  an  out-court 

HD  "nmaa  pXP  Ipnn  •  ton         (school  of  preparation)  to 
•  rbpltaS         the  life  to  come.    Prepare 

thyself  so  in  the  court,  that  thou  mayest  be  worthy  to  enter  the 
palace."  (Aboth,  Payreck  iv.) 

46.  What  is  in  the  first  place  deducible  from  the  doctrine  of 
the  immortality  of  the  soul? 

That  those,  who  have  led  here  a  godly  course  of  life,  and 
who  have  sedulously  endeavoured  to  act  conformably  to  the 
will  of  Heaven,  will  be  rewarded  by  the  God  of  mercy  and 
eternal  Father,  with  an  inexpressibly  great  happiness,  when 
they  have  finished  their  earthly  existence ;  but  that  the  wicked 
will  be  punished,  who  died  in  their  obduracy,  without  repent- 
ance. So  that  only  in  a  future  life  the  real  reward  and 
punishment  will  take  place,  and  there  will  be  meted  out  to 
every  man  the  just  recompense  of  his  deeds. 

BTNS  oSt?n  nnx  O  nonn  'n  "]Sl  "  And  thou,  O  Eternal,  art  gracious, 
•  intyyDD  for  thou  wilt  pay  to  each  man, 
according  to  his  deeds."  (Ps.  62,  v.  18.) 

O  urto  D'nbxn  nx  pn  •jSnrm  "  And  Hanoch  walked  with  God, 
•  crnStf  inN  npS  and  he  was  no  more  to  be 
found,  for  God  had  taken  him  away."  (Gen.  5  ch.  24  v.) 

47.  What  did  our  wise  men  say  on  this  subject? 

D'Tirn  nvnS  D'nnm  ninS  omS^n  "  They,  who  are  born,  must  die, 
H»N  Nirw;n!nSi;r"nnS;rrl7  |nS         and  the  dead  will  live  again, 


27 


and  the  revived  are  to  be 

Trip  Nin  p  hyi  Kin  Tpn  Kin  pin  judged  ;  that  it  may  be  known, 
n"?iy  vh  naS  pitt?  Nin  ina  piS  experienced,  and  proved,  that 
nprs  xSi  cr  33  Kt?o  N^I  nroi?  N"?I  God,  the  almighty  former 
Sxi  patBTin  naS  ^riff  ;ni  im?  and  creator,  is  also  the  inves- 
"]h  DUD  JVa  SlKBTltP  -"pir  irviaa'  tigator,  judge,  witness,  and 
nnx  irTO  Sj^l  12m  nnx  IHID  S^ty  accuser,  praised  be  He  !  for 
Sjn  nbl3  before  him  there  is  no  injus- 
~\T\y  nnx  ^mo  S^i  no  nnx  tice,  no  forgetfulness,  no  re- 
D  'J3S  patym  p  spect  for  persons,  no  receiv- 
•  Xin  11*13  t^npn  ing  of  bribes.  Know,  there- 
fore, that  there  every  thing  will  be  strictly  investigated  and  counted  ; 
and  let  not  thy  evil  desires  persuade  thee,  that  the  grave  can  be  a 
place  of  refuge  for  thee  ;  for  without  thy  consent  thou  wast  formed, 
without  thy  consent  thou  wast  born,  without  thy  consent  thou  livest; 
without  thy  consent  also  thou  must  die,  and  without  thy  consent  thou 
must  once  render  an  account  of  thy  deeds  and  stand  to  judgment, 
before  the  King  of  kings,  the  Holy  One  —  praised  be  He."  (Aboth, 
iv.  22.) 

48,  What  effect  should  THIS,  and  the  uncertainty  of  the  time 
of  our  death,  have  upon  us? 

We  ought  never  to  calculate  upon  a  long  life  on  earth;  and 
we  should  conduct  ourselves  every  day  in  such  a  manner,  as  if 
it  were  the  last  of  our  life  :  so  that  our  memory  may  be  blest  by 
posterity,  and  that  we  appear  pure  before  the  judgment-throne 
of  the  Almighty.  We  must,  therefore,  make  the  best  use  of 
our  time  and  powers,  and  test  ourselves  daily  with  real  since- 
rity, and  amend  whatever  we  may  discover  defective  in  our- 
selves. 

•  IIWD  ^aS  1HN  or  ait?  "  Repent  one  day*  before  thy  death  !'* 
(i.  e.  daily.)  (Aboth,  ii.) 

*  When  Rabbi  Eleazer  taught  this  rule  to  his  scholars,  they  asked  him, 


28 

49.  What  else  do  we  infer  from  the  doctrine  of  the  immortal- 
ity of  the  soul  ? 

We  believe,  that  God  will  revive  man  from  death,  and  deal 
out  to  the  pious  an  interminable  beatitude. 

"nS  nSx  irp'1 13p  noiK  'jtf'D  D'S-n  "  And  many,  who  sleep  in  the 
•  DSiy  jiNYiS  fii£nnS  nSxi  chy         dust,  shall  awake;  some  to 
everlasting  life,  others  to  everlasting  shame  and  confusion."  (Dan. 
12  ch.  2  v.) 

1JJ"I1  1Vpn  {imp'  vh^l  ynD  ITP  "  Yes,  they  shall  live,  thy  dead, 
•  "13J?  ' l^O         my  corpses  shall  rise  ;  awake 
and  rejoice,  ye  who  sleep  in  the  dust."  (Is.  26  ch.  19  v.) 

50.  Have  we  any  more  particular  accounts  of  the  circum- 
stances and  the  period  of  this  great  and  wonderful  occurrence? 

No;  both  the  how  and  the  when  are  alike  unknown  to  us. 

•  nS  SDIX  «S  riSJtJU  'JDD  njn  HN^S  "  Such  knowledge  is  from  me 
concealed  ;  too  high  for  my  reach."  (Ps.  139,  v.  6.) 

But  we  know,  that  the  promises  of  God  are  infallible  ;  the 
time  of  the  fulfilment  is  revealed  to  him  alone. 

.  oSiyS  Dip1  lyn^N  "nil  j"*  S3J  Y¥n  Wl*  "  Let  grass  wither,  let 
blossoms  fade;  but  the  word  of  our  God  will  stand  for  ever."  (Is.  40 
ch.  8  v.) 

•  nJlDtO  injyyn  b:n  'n  "m  -w>  O  "  For  the  word  of  the  Eternal  is 
faultless,  and  all  his  doings  are  in  truth."  (Ps.  33,  v.  4.) 

51.  Have  we  a  clear  perception  and  knowledge  of  the  state  of 
the  soul,  after  the  death  of  the  body,  and  of  its  reward  and  pun- 
ishment? 

No;  for  as  long  as  we  are  surrounded  with  this  covering  of 
clay,  we  can  form  no  perfectly  clear  conception  of  the  essence 

"  how  it  were  possible  to  act  so  literally,  as  our  end  is  uncertain ;"  but  he 
replied,  "  then  it  behoves  you  to  live  so,  as  if  every  day  were  the  last  but  one 
of  your  career,  so  that  you  may  always  be  prepared  for  death."  (Transl.) 


29 

of  the  soul  itself,  nor  of  its  state  after  this  life.  We,  however, 
suppose  the  reward  to  consist  in  a  much  more  perfect  aspect 
(i.  e.  knowledge)  of  God,  his  attributes  and  mode  of  governing 
the  world;  in  short,  in  extension  of  its  (the  soul's)  knowledge 
of  things,  which  are  here  beyond  the  reach  of  its  power  of 
comprehension,  and  the  acquisition  of  which  will  afford  it  the 
purest  uninterrupted  felicity;  and  in  the  same  way  we  believe 
the  punishment  to  consist  in  a  state  full  of  shame  and  com- 
punction of  the  soul,  which  must  be  to  it  fhe  most  painful 
and  afflicting  state  imaginable. 

•  irmDn  ypna  n^at^x  yaa  nmx  pn^a  ••JK  "  In  righteousness  shall 
I  see  thy  face,  and  at  awakening  find  intense  pleasure  in  viewing  thy 
countenance."  (Ps.  17,  v.  15.) 

It  is  the  opinion  of  our  Rabbins,  that  Isaiah  meant  to  express 
the  same  idea,  when  he  (according  to  their  interpretation)  said : 

mtPjr  "]nSlT  OTiSx  nnxi  yh  py  "  God  alone,  and  no  eye  of  man 
4 11"?  nonoH  (the  prophet's)  can  see  that  fe- 
licity, which  the  Lord  has  prepared  for  those,  who  place  their  trust 
in  him."  (Is.  64  ch.  3  v.) 


CHAPTER  V. 

OF    REVELATION. 

52.  What  do  we  mean,  when  we  say,  we  believe  in  revelation? 

We  believe,  that  the  Almighty  God,  actuated  by  love  towards 
his  creatures,  imparts  the  gift  of  prophecy  to  some  pious  men, 
who  are  peculiarly  pleasing  to  him.  That  is  to  say,  that  he 
lays  open  to  them,  through  his  divine  instruction,  such  things 
as  are  unknown  to  other  men;  and  also  sends*  them  sometimes 
to  others,  to  proclaim  his  divine  will  and  precepts,  which  these 
are  then  bound  to  obey. 

•jTl^K  'n  "\h  D^p1  '303  ynXD  "plpD  iOJ  "  A  prophet  from  amidst 
•  pyniyn  V1?^       thee,  from  thy  brethren, 

like  myself,  will  the  Eternal,  thy  God,  raise  up  unto  thee  ;  him  ye 
shall  obey."  (Deut.  18  ch.  15  v.) 

53.  By  what  means  did  such  a  prophet  demonstrate  his  divine 
mission? 

He  used  to  make  it  manifest  through  miracles.  But  this  the 
prophet  is  not  obliged  to  do,  except  when  he  is  compelled  to 
suspend  for  a  time  any  one  of  the  Mosaic  precepts  (56),  since 
in  this  case  it  might  happen,  that  he  would  receive  no  credit, 

*  The  manner  in  which  the  eternal  and  invisible  Being  revealed  himself  to 
those,  who  revered  him,  appeared  to  them  in  their  dreaming  or  waking  state, 
and  made  secrets  known  to  them,  through  the  inspiration  of  his  holy  spirit, 
and  placed  words  in  their  mouth,  which  they  were  obliged  to  announce — can 
only  be  presented  to  us  through  such  words  and  expressions,  as  are  familiar 
to  us  ;  but  they  must  be  understood  in  an  adopted  and  parabolical  significa- 
tion, since  for  the  thing  itself  every  language  must  of  necessity  be  too  poor 
and  insufficient. 


31 

without  performing  a  miracle.*  (But  it  must  be  observed,  that 
in  no  case  whatever  can  the  temporary  suspension  of  any  pre- 
cept be  regarded,  as  a  permanent  abrogation  of  the  same;  on 
the  contrary,  such  a  measure  is  never  known  to  have  been 
resorted  to,  except  in  cases  of  extreme  emergency,  when  for 
instance,  it  had  become  necessary,  to  produce  a  striking  and 
convincing  proof  of  the  truth  of  the  whole  law  upon  the  minds 
of  the  people,  but  to  effect  which,  required,  from  the  necessity 
and  urgency  of  the  case,  an  infringement  of  the  precepts  of 
the  Mosaic  religion.  A  remarkable  instance  of  this  kind  is 
the  sacrifice  of  Elijah  on  Mount  Carmel.  If  therefore  any 
prophet,  or  one  pretending  to  be  such,  should  teach  the  per- 
manent abrogation  of  any  precept,  he  is  to  be  considered  as  a 
false  prophet,  and  what  follows  of  course,  he  is  on  no  account 
to  be  obeyed.  (58.)  And  whereas  the  spirit  of  God  cannot 
err,  since  every  thing  is  known  and  manifest  to  the  Almighty  : 
any  prophet,  who  predicts  any  thing  to  take  place  for  certain, 
or  at  a  particular  time,  is  to  be  considered  as  a  false  prophet, 
if  the  predicted  event  does  not  take  place  at  all,  or  at  the 
time  specified;  and  a  man  so  offending  is  to  be  punished  as  it 
is  written:) 

xSi  mn  rprr  xHi  'n  DBO  &o:n  13T  IPX  "  When  the  prophet 

1"m  |HT3  •  'n  113T  X1?  IPX  Tnn  Xin  XT         speaks  any  thing, 

•  UDD  lun  xS  X'2  JH         in  the  name  of  the 

Eternal,  and  it  happen  not,  nor  come  to  pass  :  then  has  the  Eternal 

*  Yet  even  in  this  case  it  is  not  always  necessary,  that  the  prophet  should 
perform  miracles;  as  it  appears  from  Maimonides  niinn  HID'  'n  ,  and  from 
the  Talmud  (Tractate  PTlilJD  )•  ^nd  say  our  wise  men:  If  God  permits 
wonders  to  be  performed,  we  ought  to  view  it  with  a  thankful  heart,  as  a 
particular  and  extraordinary  favour,  of  which  not  every  age  can  be  worthy. 
But  we  are  not  permitted  to  ask  for  wonders,  nor  to  found  our  faith  upon 
them;  because  miracles  alone  can  never  be  of  sufficient  value  to  constitute 
good  grounds  for  argument,  either  for  or  against  the  truth  of  any  doctrine. 


32 

not  spoken  this  word  ;  the  prophet  has  invented  it  from  wickedness, 
and  thou  must  not  be  afraid  of  him."  (Deut.  18  ch.  22  v.) 

54.  Did  our  teacher  Moses  ever  work  miracles? 
Yes,  a  great  many  ;  as  we  also  read  : 

jotra  liy  *OJ  Dp  *6l  "  And  there  never  again  rose  a 
D^a  HN  D'Ja  'n  ijrr         prophet  in  Israel  like  Moses, 
'n  inSty  lt?N  D-nainm         to  whom  the  Eternal   ap- 
JOion  ^Vl  npmrrvn  SaSl—  onyo         peared    so   clearly;     also 
Ho  T^1-?  nt?D  nt?;;  "«?«  Snjn         with  respect  to  the  signs  and 
•  SNIB"         miracles,   which   God    had 

sent  him  to  do  in  the  land  of  Egypt  —  and  all  those  mighty  and  fear- 
ful deeds,  which  Moses  performed  before  the  eyes  of  all  Israel." 
(Deut.  34  ch.  11—  12  v.) 

55.  But,  is  the  promulgation  of  the  law  founded  on  miracles 
solely? 

No,  the  public  legislation  is  an  immediate  fact,  of  which 
more  than  six  hundred  thousand  persons  were  witnesses. 
Our  ancestors  themselves  did  hear  and  see,*  at  the  foot  of 
Mount  Sinai,  how  the  Eternal,  in  the  most  solemn  manner, 
announced  and  enjoined  the  ten  commandments. 


-ins  n^Snp  ^  btf  'n  nan  nSxn  D'-oin  n«  "  These  words  the  Eter- 


e\v  xSi  Snj  ^ip  Sfliym  pyn  tyxn  ^nn  nal  spoke  to  all  your 
.  '*7N  DJm  D'33K  r\rh  nJl?  hy  D3n3M  •  congregation,  on  the 
Mount,  out  of  the  fire,  clouds  and  thick  darkness,  with  a  loud  voice, 
and  nothing  more  (meaning,  that  no  figure  of  the  speaker  was  visible); 
and  he  wrote  them  on  two  tables  of  stone,  which  he  gave  to  me." 
(Deut.  5ch.  19  v.) 

*  In  the  year  of  the  world  2448. 


33 

56.  What  need  was  there  of  this  great  and  ever-memorable 
appearance,  since  Moses  had  already  performed  so  many  mira- 
cles, and  was  already  fully  accredited  as  the  chosen  messenger 
of  God? 

Miracles  and  extraordinary  signs  are  no  arguments  for  or 
against  everlasting  truths.  They  can  only  confirm  evidences, 
and  support  authorities,  and  only  serve  to  induce  us  to  do  that, 
which  the  performer  of  the  miracle  may  command  us  to  do 
for  that  period  of  time,  in  so  far,  as  this  command  of  his  in  no 
other  manner  contradicts  an  irrevocable  truth ;  for  example, 
Joshua,  when  he  commanded,  to  capture  Jericho  on  the  Sab- 
bath; and  Elias,  when  he  ordered  sacrifices  to  be  brought  on 
Carmel,  (which  was  in  fact  against  the  precepts  of  the  law 
contained  in  Deut.  12  ch.  13  v.),  were  thus  obliged  to  confirm 
their  mission  by  miracles.  But,  through  the  promulgation  of 
the  law,  God  intended  to  establish  such  doctrines  and  precepts, 
as  should  last  permanently  for  all  coming  generations,  and  for 
this  purpose  mere  miracles  would  have  been  insufficient.  It 
was  therefore  necessary,  that  an  immediate  revelation  of  the 
Eternal  to  the  people  should  take  place.  This  also  the  Eternal 
said  to  Moses.  (Exo.  19  ch.  9  v.) 

p  DJi  "\ay  nana  Dyn  ya&"  niaya  "  That  the  people  may  hear, 
•DSljr1?  WON'         when  I  speak  with  thee, 
so  that  they  may  in  thee  also  believe  for  ever." 

57.  What  follows  out  of  this  fundamental  article  of  Judaism? 

That  these  holy  doctrines  and  precepts,  which  were  commu- 
nicated in  so  solemn  a  manner,  without  a  mediator,  to  the 
whole  assembled  nation,  cannot  be  abrogated  and  set  aside  for 
us,  (the  Israelites,)  in  any  other  way,  except  by  a  similar  and 
equally  solemn  and  public  communication  of  the  divine  will. 
6 


34 

58.  But  suppose  a  prophet  were  to  prove  his  mission  by  pub- 
licly performing  miracles,  and  at  the  same  time  declare,  in  the 
name  of  God,  a  part  of  the  fundamental  precepts  abrogated; 
shall  we  not  obey  him  then? 

No;  for  of  such  a  prophet  it  is  said:  (Deut.  13  ch.  4  v.) 
Sx  IN  Ninn  t^ajn  nan  SN  yntyn  yh  "  Thou  shalt  not  heark- 
DDDN  oirnbN  'n  HDJD  o  tonn  DiSnn       en  unto  the  words 
Hoa  DD'n1?**  'n  nx  nonx  oatm        of  such  a  prophet 
•  D31P3J  Saai         or  such  a  dreamer  ; 

for  the  Eternal  your  God  will  but  test  you,  (give  you  an  opportunity,) 
to  prove,  that  ye  love  the  Eternal  your  God  with  all  your  heart  and 
with  all  your  sou)." 

59.  On  what  do  we  found  the  belief,  that  Moses  added  nothing 
of  his  own,  and  wrote  down  and  taught  nothing  without  having 
received  the  command  of  God  to  do  so? 

This  unlimited  confidence  in  Moses  is  founded  upon  the 
historical  fact,  that  the  whole  nation  placed  the  most  ample 
confidence  in  his  truth  and  rectitude,  and  chose  him  them- 
selves as  their  mediator,  and  spoke  unanimously: 
ibp  nxi  iVij  n*o  naa  nx  irnVx  'n  u&nn  jn  "  Behold,  the  Eternal 
D'nSx  nan11  "3  irao  run  ornBWTjino  ujra^        our  God  has  let  us 
IDN"1  IB?K  ^3  nxjJDtPl  nriN  aipTii  on^n  nx        see  his  glory  and 
'n  nan11  "n?K  SD  nx  irSx  lann  nxi  u'nSx  'n       greatness,  and  his 
•  irK^i  uiynen  T^N  irnSx        voice  we  have  heard 
from  amidst  the  fire  ;  this  day  we  have  seen,  that  man  can  live,  when 
God  speaks  to  him.     Do  thou  approach  now,  and  hear  all,  that  the 
Eternal  our  God  may  yet  say,  and  speak  thou  to  us,  all  that  the 
Eternal  our  God  will  speak  to  thee,  and  we  will  accept  it  and  act 
accordingly."  (Deut.  5  ch.  21 — 24  v.) 

60.  Did  God  approve  of  this  choice  of  a  mediator? 


35 

Yes;  for  he  said: 


nan  Sip  nx  'nynur  "  I  have  heard  the  words 
ni  oaaS  rrrn  frr  'n  nan  ityx  SD  la^n  of  this  people,  which 
TIK  HXTS  DnS  they  have  spoken  to 
DJV  JaSi  onS  aD"  pro1?  thee  ;  they  have  spo- 
ken well.  O,  that  their  will  might  ever  be  so  !  to  fear  me,  and  to 
obey  my  commandments  at  all  times  ;  that  they  and  their  descend- 
ants might  be  happy  forever."  (Deut.  5  ch.  26  v.) 

61.  What  does  God  himself  say  in  another  part  of  the  law  ^re- 
lative to  the  credibility  of  Moses  ? 

•  Kin  jn&O  TPa  Soa  ntPD  nay  "My  servant  Moses  is  trusty  in  all 
my  house."  (Num.  12  ch.  7  v.) 

After  this  most  exalted  testimony,  and  after  having  seen  the 
expression  of  the  unanimous  and  universal  confidence  of  the 
whole  nation,  we  can  no  longer  doubt,  that  all  the  precepts 
and  doctrines  of  holy  writ,  as  they  are  yet  in  our  possession, 
are  of  divine  origin. 

62.  Is  there  then  no  material  difference  between  the  ten  com- 
mandments, which  God  himself  announced  to  the  whole  people, 
on  Mount  Sinai,  and  the  other  laws,  which  were  communicated 
to  us  through  Moses  ? 

No;  for  the  latter,  as  well  as  the  former,  were  commanded 
by  God.  The  ten  commandments,  however,  were  only  there- 
fore made  known  with  so  much  solemnity;  because  they  com- 
prehend in  a  measure  the  rest  of  the  laws,  and  contain  the 
foundation  of  all  the  others. 

The  Talmud  (Tractate  Berachoth,  fol.  5)  adduces,  in  illustra- 
tration  of  this  principle,  the  following  verse,  (Exo.  24  ch. 
12  v.)  which  says: 


36 

minrn  pxn  nn1?  nx  -\h  runio  "  I  will  give  thee — the  two  tables  of 
•  ominS  TOro  -N?N  nixnm  stone,  the  law,  and  the  precepts, 
which  I  have  written,  and  which  thou  shalt  teach  them." 

"  The  tables  of  stone" — say  our  wise  men — "  mean  the  de- 
calogue ;  the  law — the  pentateuch  ;  the  commandments — 
the  Mishna ;  which  1  have  written — the  prophets  and  hagio- 
graphy  ;  which  thou  shalt  teach  them — through  an  oral  tradi- 
tion.— All  this  was  taught  and  delivered  to  Moses  on  the 
Mount  Sinai." 


CHAPTER  VI. 

OF    THE    TEN    COMMANDMENTS. 

63.  Recite  the  ten  commandments,  which  we  heard  proclaim- 
ed from  Mount  Sinai. 

'n  OJt-t  I  am  the   Eternal   thy   God, 
VO  pxn         who  have  conducted  thee 
out  of  the  land  of  Egypt,  from  the  house  of  slavery. 

t**1?  '33  hy  onnx  DTI1?**  ifr  rrrr  vh  Thou  shalt  have  no  other  gods 
'lt?n03?n         before  me.      Thou    shalt 
a  IBM  nnnD  pK3  ijyxi  Synn        make  thyself  no  image,  nor 
DnS  ninwn  xS  pxS  nnnn         any  likeness   of  aught  in 
t-Op  Vx  TTiSx  'n  OJX  '3  msyn         heaven  above,  or  on  earth 
*-?;?!  D'tySiy  S^  D'ja  V  ^>2N  p^  npa         below,  or  in  the  waters  be- 
a'flu7Nl~7  non  nt^^l  'XJl^1"?  0731         neath   the   earth.       Thou 
•  TiltfD  nn^Si  ^nx1?         shalt    not    bow   down   to 
them,  nor  worship  them  ;  for  I,  the  Eternal  thy  God,  am  a  watch- 
ful* God,  who  am  visiting  the  sins  of  the  fathers  on  the  children,  on 
the  third  generation  and  fourth  generation,  of  those  who  hate  me  ; 
but  am  doing  mercy  unto  the  thousandth  generation  of  those  who 
love  me  and  keep  my  commandments. 
'n  npr  xS  o  xitsrS  ynbx  'n  at?  ns  Kt?n  *6  Thou  shalt  not  bear  the 
•  Nwb  mw  nx  W  lt?x  nx         name  of  the  Eternal 
thy  God  in  vain,  (not  use  it  without  necessity,  nor  at  an  untruth)  for 
the  Eternal  will  not  suffer  him  to  remain  unpunished,  who  beareth 
his  name  in  vain. 


*  The  word  K3p  (originally  from  the  word  jp  to  hatch  or  brood)  signifies 
properly  speaking,  a  determined  will  and  purpose,  to  do  and  execute  some- 
thing with  zeal,  diligence,  and  activity. 


38 

'D*  we?  lenpS  rot^n  or  nx  IDT  Remember  the  Sabbath- 
'r»S  n3»  T3t?n  an  iroxbD  SD  rnsyn  day  to  keep  it  holy. 
tmi  pal  nnx  roxSn  bo  ntyjrn  «S  ^nW  Six  days  thou  mayst 

'3  "pyiW  "K7X  TUl  inDH31  pONI  "pSy         labour  and  do  all  thy 
pxn  nto  O'Dtyn  nx  'n  ntyy  em'  ntps?        work;  but  the  seventh 
'jTStfn  DV3  nri  D3  IIPK  bD  nxi  D'n  ni><         is   a  day   of  rest  in 
•  mEnDl  h3»n  or  nx  'n  1*13  p  S^         honour  of  the  Eternal 
thy  God  ;  then  thou  shalt  not  do  any  manner  of  work,  neither  thy- 
self, nor  thy  son,  thy  daughter,  thy  man  and  thy  maid-servant,  not 
even  thy  cattle,  and  the  stranger  who  is  within  thy  gates.     For  in 
six  days  did  the  Eternal  make  heaven  and  earth,  the  sea  and  all  that 
is  in  them,  and  refrained  from  work  on  the  seventh  day  ;  therefore 
did  the  Eternal  bless  the  Sabbath-day,  and  declare  it  holy. 

I'D11  J131N'  fynS'pN  n&O  y3N  n«  n33    Honour  thy  father  and  thy 
•  I1?  |n3  TnVK  'n  *WX  nrnxn  by      mother,  that  thy  days  may 
be  long  upon  the  land,  which  the  Eternal  thy  God  giveth  thee. 
•  nxin  «S  Thou  shalt  not  commit  murder. 

•  ^Kjn  tfS  Thou  shalt  not  commit  adultery. 

•  33JH  vh  Thou  shalt  not  steal. 

-\y  •yna  ruyn  vh  Thou  shalt  not  answer  as  a  false  witness  against 

•ipt?         thy  neighbour. 

ah  ~\y~\  JV3  nnnn  xS  Thou  shalt  not  covet  thy  neighbour's  house. 
V13JM  T^T  r\t7N  nnnn  Thou  shalt  not  covet  thy  neighbour's  wife, 
nor  his  man-servant,  nor  his  maid-servant, 
nor  his  ox,  nor  bis  ass,  nor  any  thing  else, 
which  belongs  to  thy  neighbour. 

64.  How  are  the  ten  commandments  usually  divided? 

They  are  commonly  divided  in  two  principal  classes;  name- 
ly, the  five  first  treat  of  such  duties,  as  we  owe  to  God;  and 
the  five  last  of  those,  we  have  to  observe  towards  our  fellow- 
men. 


39 

65.  What  authorises  us  to  make  such  a  division? 

Both  the  intent  and  the  form  of  these  commandments:  as  in 
the  five  last  the  name  of  God  is  not  mentioned,  and  then  again 
they  were  thus  written  upon  the  two  tables  of  the  covenant. 

66.  But  why  is  the  fifth  commandment, "  honour  thy  parents" 
also  reckon  ed  among  the  duties  of  the  first  class? 

Because  the  man,  who  has  no  respect  for  his  parents — and 
loves  not  sincerely  his  father  and  mother,  the  visible  authors 
of  his  being  on  earth,  and  is  ungrateful  enough,  to  forget  all  the 
benefits  which  they  confer  upon  their  child,  with  so  many 
sacrifices  and  so  much  trouble — such  a  one  can  also  to  a  cer- 
tainty neither  honour  nor  love  his  heavenly  Father  and  invisi- 
ble Creator. 

We  therefore  find  (Deut.  27  ch.)  the  curse  against  the  diso- 
bedient child  recorded  after  the  one  denounced  against  the 
idolater. 

•  IDKT  V3K  nSpD  inx  "  Cursed  be  he,  who  despises  his  father  and 
mother." 

67.  But  why  says  the  first  commandment,  "  who  have  brought 
thee  out  from  the  land  of  Egypt,"  and  not  rather,  "who  have 
created  the  whole  world,  and  all  that  is  therein;"  since  the  crea- 
tion is  certainly  a  much  more  wonderful  event,  than  the  redemp- 
tion from  Egypt? 

Because  the  miracle  of  the  creation  would  not  have  made 
so  deep  an  impression  upon  many,  as  those  wonders  which 
they  themselves  had  experienced  but  so  recently.  It  was  also 
intended  to  indicate,  by  this  expression  of  the  Deity,  that  we 
Israelites  alone  are  bound  to  observe  the  revealed  laws;  and 
this,  from  peculiar  motives  of  gratitude  for  the  redemption 


40 

from  Egyptian  slavery,  which  happened  to  us  only.     Even  that 
part  of  the  Decalogue,  which  speaks  of  the  Sabbath — and  in 
which  we  are  here  reminded  of  the  history  of  the  creation — 
says  in  another  place  :  (Deut.  5  ch.  15.  v.) 
•jix  p  hy  —  onxD  pw  rrn  nay  o  rron  "  And  thou  must  re- 
•  ratyn  DV  nx  nv^j?S  TH^N  'n       member,  that  thou 
wert  a  slave  in  the  land  of  Egypt — therefore  commands  thee  the 
Eternal,  thy  God,  to  observe  the  Sabbath-day." 

68.  What  lesson  ought  we  to  draw  from  this? 

Never  to  undertake  to  persuade  persons,  belonging  to  any 
other  people  whatsoever,  to  accept  of  our  failh.  Much  less  dare 
we  hate  or  despise  others,  because  they  live  not  according  to 
those  laws,  which  were  never  prescribed  to  them.  For  all 
other  nations  are  only  obliged  to  observe  the  laws  of  nature 
and  the  seven  precepts  of  the  children  of  Noah;  but 

•  spy  nbnp  manm  nt?n  uS  rn*  mm  "  The  law,  which  Moses 
commanded  us,  is  the  inheritance  of  the  congregation  of  Jacob." 
(Deut.  33  ch.  4  v.) 

69.  Which  are  the  Noachite  precepts,  through  the  observance 
of  which  men  of  all  nations  can  attain  felicity? 

The  following,  and  they  are  those,  which  were  entrusted 
to  Noah  immediately  after  the  flood,  to  be  observed  by  him 
and  all  his  descendants. 

1    To  abstain  from  idolatry. 

2.  Not  to  utter  any  blasphemy. 

3.  Not  to  wound  nor  to  kill  his  fellow-man. 

4.  Not  to  steal  nor  commit  fraud. 

5.  To  exercise  justice. 

6.  Not  to  commit  adultery,  nor  be  guilty  of  incest;  and 


41 

7.  Not  to  eat  of  the  meat  of  any  animal,  till  its  life  be  actually 
extinct.  (Gen.  9  ch.  4— 7  v.) 

70.   What  are  we  commanded  by  the  SECOND  precept? 

That  we  should  place  our  hope  and  trust  in  the  only  and 
eternal  God  solely,  and  in  no  other  being  besides  him;  that 
we  should  not  represent  the  Most  High  by  any  image,  and 
under  any  form,  much  less  clothe  him  with  corporeal  qualities 
and  attributes.  Again,  that  we  dare  not  ascribe  supernatural 
power  to  any  other  being;  and,  in  fact,  to  guard  ourselves  care- 
fully against  all  kinds  of  superstition. 

•  -pn1?**  'n  oy  rrnn  D^n  "  Thou  must  be  entire  with  the  Eternal 
thy  God."  (Deut.  18  ch.  13  v.) 

71.  But  why  did  God  forbid  idolatry  so  impressively,  and 
even  call  himself  a  watchful  God,  to  punish  such  a  sin  with 
peculiar  severity;  since  He,  the  Eternal,  can  suffer  no  injury  by 
our  transgression,  as  we  read  in  Job  (35  ch.  6??.) :  "  When  thou 
sinnest,  what  effect  canst  thou  have  on  him?  and  be  thy  dere- 
lictions ever  so  great,  what  injury  canst  thou  do  him?" 

All  precepts  of  God  are  intended  for  the  promotion  of  our 
own  happiness  only.  It  is  well  known  to  His  omniscience, 
that  nothing  withdraws  a  man  so  easily  from  his  duties,  'as 
idolatry  and  superstition.  False  conceptions  of  God,  and  his 
attributes,  pervert  the  understanding,  and  corrupt  the  heart, 
in  so  far  as  they  render  it  ungrateful  towards  our  almighty  and 
real  benefactor,  and  induce  it  to  surrender  itself  to  every 
species  of  extravagance.  Of  this,  history  furnishes  us  with  so 
many  examples  of  horrible  abominations,  which  were  actually 
practised  by  the  ancient  idolatrous  nations. 
t>tS  onn  o'un  najnro  rwyS  noSn  xH  "  Thou  shalt  not  learn  to 
O'DDp  DDp  tPX3  ir»3i  133  V3#D  "]3  XXD"  imitate  the  abominable 


42 

Ho  'n  najhn  o  'ui  ^com  BTUDI  p\yn        customs  of  these  na- 
*'ui  nbx  r\wy        tions.     No  one  shall 

be  found  among  thee,  who  causeth  his  son  or  daughter  to  go 
through  the  fire,  nor  any  one  who  is  a  fortune-teller,  observer  of 
clouds,  augur,  conjurer  of  snakes  or  wizard,  for  whoever  does  any 
of  these,  is  an  abomination  to  the  Eternal."  (Deut.  18  ch.  9  v.) 

72.  But  is  it  not  incompatible  with  the  justice  of  God,  that  he 
should  visit  the  iniquity  of  fathers  even  on  the  children  and  chil- 
drerfs  children  ?  Does  he  not  teach  us  himself  in  other  places, 
(Jer.  31  ch.  30  v.  and  Deut.  24  ch.  16  v.) :  That 

mnr  *h  D\m  D'ja  hy  nnx  innv  ah  "  Parents  shall  not  die  for  the 
•  innr  INBm  \y»  n!3K  hy         children,  nor  shall  the  chil- 
dren perish  on  account  of  the  parents,  but  each  shall  die  for  his  own 
sins  ?" 

The  very  verse  under  consideration  gives  us  the  best  answer, 
as  it  adds  :  "  Namely,  those  who  hate  me  ;"  i.  e.  if  the  children 
of  a  wicked  man  pursue  the  same  course,  and  continue  to  per- 
severe in  the  same  sins,  in  despite  of  the  admonition,  by  which 
it  was  shown  to  them  that  their  parents  acted  wrong ;  excusing 
themselves  by  saying,  they  had  seen  it  thus  before  them  from 
their  father.  No  such  excuse,  says  God,  can  be  of  any  avail ; 
but  they  shall  not  flatter  themselves  with  hopes  of  impunity  ; 
for  man  is  bound  to  acquire  a  knowledge  of  the  better,  and  act 
according  to  this  knowledge.  And  if  the  descendants  of  a  bad 
man  do  this  ;  they  have  the  promise  of  God  (Ezek.  1 8  ch.), 
that  they  shall  not  suffer,  even  in  the  most  distant  degree,  for 
the  sins  of  their  parent. 

pya  aw  vh  3Ni  axn  })^3  Nffi  vh  p  "  The  son  shall  not  suffer  for 
•  Dfll?x  VDTO  urx  pS — {3H          the  sin  of  the  father,  nor 
the  father  for  the  sin  of  the  son  ;  surely  I  will  judge  every  man  ac- 
cording to  his  ways." 


43 

73.  When  are  we  already  guilty  of  a  refined  species  of  idol- 
atry? 

Whenever  we  put  greater  confidence  in  the  powers  and 
possessions  of  others  or  our  own,  than  in  God,  to  whom  we  are 
indebted  for  all  the  good  we  enjoy  ;  for  is  it  not  God,  who 
loves  all  his  creatures,  from  whom  all  benefits  originally  ema- 
nate? 

ro  iS  frun  ton  o  ynSx  'n  nx  n-o?i  "  And  thou  must  remember, 
•  Vri  WVy1}  that  it  is  the  Eternal  thy 

God,  who  gives  thee  strength  to  acquire  wealth."  (Deut.  8  ch.  18  v.) 
LDTW  nw  "it?K  *i3Jn  1TW  'n  "rax  713  "  Thus  speaketh  the  Eternal : 
13J71  "1113 . 13*7110'  'n  pi  \yni  *W3  DBn  Cursed  be  the  man,  who 
•  in03D  'n  rrm  '713  nw  IPX  puts  his  trust  in  man,  and 
places  his  strength  on  flesh  ;  but  whose  heart  is  turned  away  from 
the  Eternal.  Blessed  be  the  man,  who  trusts  in  the  Eternal,  for 
the  Eternal  will  also  be  his  support."  (Jer.  17  ch.  5  v.) 

74.  What  does  the  THIRD  commandment  ask  of  us? 

Not  to  make  a  bad  use  of  the  divine  name;  never  to  use  it 
unnecessarily,  and  never  to  utter  it,  but  with  a  feeling  of  the 
deepest  veneration.  Therefore  even  a  prayer  is  a  sin,  if  un- 
accompanied with  real  devotion;  how  much  more  sinful  must 
an  unnecessary  oath  be,  not  to  mention  a  false  one,  which  is 
an  unpardonable  profanation  and  disregard  of  the  holy  name 
of  God. 

o»  nx  nSSnnppS  "nvi  lyapn  «Si  "  And  you  shall  not  swear 
•  'n  'JN  ynSx  falsely  by  my  name.  Thou 
wouldst  thus  profane  the  name  of  thy  God;  lam  the  Eternal" 
(ready  to  punish  such  misconduct).  (Lev.  19  chi  12  v.) 

75.  When  does  a  man  swear  falsely  ? 

When  he  promises  with  an  oath  to  do  or  not  to  do  an  act, 


44 

*  -^ 
or  he  swears  to  discontinue  any  thing  ;  and  he  afterwards  does 

not  that  which  he  swore  to  do,  or  continues  to  do  that  which 
he  has  promised  not  to  do  ;  or  if  he  fortifies  any  assertion  with 
an  oath,  asseverating  its  truth,  the  untruth  of  which  must  be 
clearly  apparent  to  him ;  in  all  these  cases  a  man  swears  falsely. 

76.  When  does  a  man  swear  unnecessarily? 

If  he  in  a  careless  manner  and  without  sufficient  cause, 
swears  to  that^  where  yes  or  no  would  be  alone  requisite  to 
decide  the  matter. 

77.  On  what  occasion  is  an  oath^for  the  establishment  of  the 
truth^  permitted?     . 

Only,  when  we  are  called  upon  to  do  so  by  a  judge,  and 
necessity  demands  it.  But  even  in  this  case,  we  ought  to  pre- 
pare ourselves  for  such  a  solemn  act,  test  our  heart  and  do 
inward  penance,  that  we  may  not  be  unworthy  of  pronouncing 
the  holy  name. 

p:nn  m  ~\iyr\  inx  KYH  ynSx  'n  nx  "  The  Eternal  thy  God  thou 
•y3&r\  iptyai  must  fear,  him  thou  must 

worship,  to  him  thou  must  adhere,  and  by  his  name  thou  shalt 
swear."  (Deut.  6  ch.  13  v.  and  10  ch.  20  v.) 

78.  What  does  the  FOURTH  commandment  enjoin  on  us? 

That  we  should  consecrate  the  Sabbath  and  the  festivals  in 
honour  of  the  Eternal,  and  declare  by  our  thus  doing,  that  we 
firmly  believe,  that  the  Most  High  produced,  created  and  regu- 
lated the  universe  from  nothing,  and  that  He  alone  is  the  Lord 
and  preserver  of  all  things,  and  our  benefactor,  and  that  he  will 
ever  continue  to  be  so,  since  his  power  and  will  must  ever 
remain  unaltered. 


45 

79.  How  are  we  to  consecrate  a  day  in  honour  of  the  Eternal? 
We  are  bound  to  devote  it  chiefly  to  divine  worship,  rest 

from  all  worldly  business,  visit  the  public  houses  of  prayer  and 
schools,  and  think  seriously  about  ourselves  and  our  conduct, 
that  we  may  be  kept  in  the  ways  of  virtue  and  the  fear  of  God, 
through  religious  instruction  and  pious  resolutions. 

DV3  l^sn  mvy  lS:n  rotPD  TOT!  DX  "  If  thy  feet  rest  on  the  Sabbath, 

'n  temp1"?  Hy  D3l7l~7  ntopl  'enp       and  thy  labours  cease  on  my 

r><)!fDD  "pYi  rwyD  im33i  "I33Q       holy  day  ;  if  thou  callest  the 

•  'n  hy  Jjynn  IK  "m  I3ni  ^an       Sabbath  a  delight  of  the  soul, 

consecrated  wholly  to  the  sanctification  of  the  Eternal  ;  and  if  thou 

honourest  it  by  not  following  thy  usual  occupations,  and  if  thou  ab- 

stainest  from  vain  desires  and  speaking  of  thy  worldly  affairs  :  then 

wilt  thou  surely  find  delight  in  the  Eternal."  (Is.  58  ch.  13  v.) 

80.  How  many  festivals  have  we  besides  the  Sabbath? 
FIVE.     To  wit: 

1.-  The  feast  of  Unleavened  Bread  nixnn  JH,  commonly  called 
HDD  or  Passover,  the  time  of  our  going  out  of  Egypt  and  of  our 
redemption  from  slavery. 

2.  The  feast  of  Weeks  niyntPH  jn  or  Pentecost,  so  called  from 
its  being  celebrated   on  the  fiftieth  day  from  the  first  day  of 
Passover,  and  it  is  the  day  of  the  promulgation  of  the  law  on 
Mount  Sinai.     And  as  this  was  also  the  harvest  feast,  it  is 
called  D'lD3n  or  the  day  of  the  first  fruits. 

3.  The  New  Year's  feast,  commonly  called  rjJBTi  BW  ;  but 
in  holy  writ  it  is  called  (Torn  DV  Day  of  Remembrance. 

4.  The  Day  of  Atonement,  or  the  day  of  universal  peni- 
tence, for  the  repentance  and  forgiveness  of  our  sins  D'liflsn  or  ; 
and  lastly, 

5.  The  feasts  of  Tabernacles  and  Conclusion,  or  the  autum- 
nal feast,  noon  an  and    oxn  Jn  •* 


*  For  a  more  detailed  account  of  these  festivals  see  Appendix. 


46 

81.  When  do  children  honour  their  parents,  as  the  f  iff  u  pre- 
cept demands? 

When  they  cherish  esteem  for  them  in  their  hearts,  and 
show  this  on  every  occasion  both  by  word  and  deed,  and  when 
they  always  remember,  with  due  feelings  of  gratitude,  the 
benefits  which  they  have  received,  and  are  daily  receiving  from 
their  parents. 

•  "]DK  rupr  '3  nan  bxi ,  "pS1  ru  yivh  yv&  "  Obey  thy  father,  who 
begat  thee  ^  and  despise  not  thy  mother,  though  she  be  old."  (Prov. 
23  ch.  22  v.) 

82.  What  does  this  esteem,  which  children  owe  their  parents, 
demand  of  them? 

That  they  should  speak  in  the  presence  of  their  parents  with 
all  marks  of  respect,  and  never  contradict  them;  bear  their 
correction  and  listen  to  their  admonitions  with  meekness  and 
submission;  and  upon  the  whole  conduct  themselves  so,  that 
the  parents  may  be  rendered  happy  by  their  children,  and  be 
honoured  on  their  account. 

,  U  DDty  D3H  ibri  pH¥  ^N  h"V  h'l  "  O,  how  rejoiced  is  the  fa- 

•  imSv  4jni  IDNI  "px  nat?1        ther  of  the  pious  !  How 

glad  is  the  parent  of  a  wise  son  !  Strive,  then,  that  thy  father  and 

mother  may  be  glad  ;  and  that  they  who  educated  thee,  may  find 

pleasure."  (Prov.  23  ch.  24  v.) 

83.  How  must  a  child,  that  loves  his  parents  sincerely,  conduct 
himself,  to  convince  them  of  his  lone? 

He  must  do  every  thing  with  the  utmost  readiness,  which 
can  afford  his  parents  pleasure;  he  must  endeavour  to  deserve 
every  day  their  approbation  in  a  greater  degree,  and  strive  to 
promote  their  welfare,  and  augment  their  prosperity,  as  much 
as  lies  within  his  power. 


47 

«n  13H  y&Q  fK  "V3N1  IDKI  T3K  Sm  "  But  he,  who  robs  his  father 

•  rrrwD  BT&6         or  mother,  and  says,  it  is 

no  sin,  is  an  associate  of  the  high-way  robber."  (Prov.  28  ch.  24  v.) 

84.  What  can  we  learn  from  this  passage,  where  God  has  pro- 
mised us  so  expressly  a  reward  for  the  fulfilment  of  this  com- 
mandment ? 

The  express  promise  of  a  reward  for  the  observance  of  such 
a  duty,  which  is  already  inscribed  in  the  hearts  of  us  all,  and 
which  every  good  man  exercises  with  pleasure — must  impress 
us  the  more  strongly  with  the  consolatory  assurance,  that  the 
All-merciful  will  the  more  certainly  dispense  sufficient  and 
commensurate  reward  for  the  observance  of  those  duties  and 
precepts,  which  are  Jess  agreeable  to  man,  and  which  cost  him 
much  trouble,  exertion  and  self-conquest.* 

85.  What  other  doctrine  can  we  draw  from  this  precept,  as 
in  the  repetition  of  the  Decalogue,  (Deut.  5  ch.  16  v.)  we  find 
added  the  words  ynSx  'n  "]W  "iffJO  "  As  the  Eternal  thy  God  has 
commanded  thee  /"' 

This  expression  will  teach  us  the  following :  first,  that  in  all 

•  In  the  Mishna  (Tractate  Chulin,  last  section,)  where  our  wise  men  treat 
about  a  found  bird's  nest  (Deut.  22  ch.  6 — 7  v.)  we  read: 

mDN  "ID'*O  NTH?  nSp  ni2fD  DX  HDi  "  When  it  is  said,  by  a  precept, 

•  D'D11  roixm  iS  3CD"  \yd~~?  mm       which  is  performed  so  easily 

•  minaip  nmnnn  nira  hy  inirn  Sp      and  with  so  little  expense  •. 
'  That  thou  mayest  fare  well,  and  live  long,'  how  much  more  must 
the  observance  of  those  precepts  be  rewarded,  which  are  much  more 
difficult  and  burthensome  to  observe?" 

In  the  same  passage  is  the  expression  of  the  Bible:  "  That  thou  mayest 
fare  well  and  live  long,"  explained  in  a  manner  no  less  true  and  beautiful, 
than  just  and  appropriate:  "  That  thou  mayest  be  happy  there,  where  thou 
wilt  live  long — for  ever." 


48 

our  actions  we  should  always  have  a  holy  object  and  will. 
Even  those  laws,  the  observance  of  which  is  already  demanded 
of  us  by  our  natural  sensations  and  feelings  of  love,  gratitude, 
&c.,  should  not  be  observed  by  us,  solely  because  they  are 
agreeable,  and  in  some  measure  necessary  to  our  heart ;  but 
rather  and  chiefly  because  they  arelioly  precepts  of  our  God, 
whose  will  we  should  ever  fulfil  from  so  pure  motives  of  love 
to  him,  that  we  may  subject  to  it  all  the  wishes  and  desires  of 
our  heart.  Secondly,  that  nothing — yes,  not  even  the  love  to 
our  parents,  and  the  respect  which  we  owe  them — should 
ever  induce  us  to  transgress  any  one  of  the  divine  precepts. 
Both  these  points  are  indicated  in  holy  writ  by  the  words  : 
•pnSK  'n  "\\y  TB^KD  "  Because,  and  in  as  much,  as  the  Eternal  thy 
God  has  commanded  it."  The  same  thing  is  also  alluded  to 
in  another  ordinance,  where  it  is  said  : 

'JX  nnern  'nrotP  nxi  ixrrt  V2X1  IDK  ETX  "  Each  man  shall  fear  his 
•  DDTiS*  'n         mother  and  father,  and 

observe  my  Sabbaths,  I  am  the  Eternal  your  God"  (to  whom  both 
parent  as  well  as  child  owe,  more  than  to  any  other,  thanks,  love, 
and  obedience).  (Lev.  19  ch.  3  v.) 

86.  What  conclusions  are  we  to  draw  from  the  fact,  that  the 
following  precepts  are  given  with  so  much  brevity  and  in  so 
general  terms,  as :  thou  shah  not  commit  murder  !  thou  shall 
not  steal!  &c.  ? 

firstly,  that  such  actions  are  interdicted  to  us  because  of 
themselves,  without  regard  to  the  person,  on  whom  they  are 
perpetrated  ;  be  he  one  of  our  faith  or  of  any  other ;  be  it  a 
fellow-citizen  or  a  stranger  ;  nay  if  even  no  other  person,  be- 
sides ourselves,  could  be  injured  thereby ;  in  all  these  cases 
any  criminal  deed  is  prohibited,  without  the  slightest  distinc- 
tion, solely  because  it  is  bad. 


49 

Secondly,  that  these  actions  are  not  only  prohibited  to  as  in 
the  limited  and  literal  meaning  of  the  words  employed  here, 
but  also  in  their  most  ample  and  extended  signification;  it  is 
farther  intended  to  convey  a  prohibition  of  every  thing  which 
may  lead  to  these  abominable  crimes,  or  whatever  is  in  any 
manner  similar  to  them. 

87.  What  then  i>  forbidden,  according  to  this  view,  by  the 
SIXTH  commandment  ? 

That  no  man,  neither  ourselves  nor  any  body  else,  should 
suffer  any  injury  through  our  means,  either  in  body,  health,  or 
honour,  which  could  in  the  most  remote  manner  tend  to  short- 
en that  life,  which  has  been  given  to  us  by  the  all-wise  Father 
in  heaven. 

noon  rut  1*1   "And  your  own  blood 


voiwrn«*        will  I  require  ;  be  it 
•  tmcn  arflj         spilt    through    your 

own  person,  through  the  bands  of  another  man,  or  through  any 
living  being;  in  all  cases  I  will  require  the  life  of  man"  —  (meaning, 
win  punish  homicide).  And  add  our  wise  men  :  "  He,  who  makes 
his  fellow-man  ashamed  in  public,  has  committed  a  crime  analogous 
to  murder."  (Genesis  9  eh.  5  v.) 

88.  And  when  doe*  a  man  commit  murder  on  kit  own  person 
in  tome  degree  ? 

When  he  injures  himself  purposely,  or  exposes  himself  when 
there  is  no  necessity  for  it,  to  a  risk  of  losing  his  life  ;  or  under- 
mines bis  constitution  by  a  dissolute  coarse  of  life. 

89.  What  does  the.  SEVEKTH  commandment  interdict  ? 

It  forbids  us  every  species  of  incest  ;  also  such  improper  be- 
haviour and  words,  through  which  others  might  be  induced  to 
8 


50 

be  guilty  of  incontinence.  The  consequences  of  a  violation  of 
this  holy  precept  are  peculiarly  terrible,  and  take  ample 
revenge  on  the  soul  and  body  of  him  who  leads  a  dissolute 
life. 

rvHjn  nrfl  :nn3  mn  HJ^D  rrra  nmnto  "  The  end  of  dissolute- 
•jmn*o  nnnjviDnrv  myxbiNtp  niDnnY  ness  is  bitter  as  worm- 
1D1D  'nKJP  yt^t  mow  •pNtsn"  "pito  niSm  wood,  sharp  as  a  two- 
lim  ^1.^33  TTTI  13^03  'a1*?  yxj  nroini  edged  sword  ;  its  feet 

•mjnbnp       hurry    to    death,    its 

steps  lead  to  hell.  In  vain  is  then  thy  late  sighing,  when  thy  flesh 
and  strength  are  destroyed !  In  vain  wilt  thou  exclaim  :  why  did  I 
hate  good  morals,  why  did  my  heart  contemn  good  advice !  How 
soon  have  I  sunk  in  deep  distress,  before  the  face  of  the  whole 
world!"  (Prov.  5  ch.  1—23  ;  6  ch.  24—35  ;  7  ch.  5—27  v.) 

90.  How  can  we  best  guard  ourselves  against  the  sin  of  incest  ? 
By  carefully  shunning  every  thing,  which  could  possibly 

tempt  us  to  a  breach  of  good  moral  conduct,  and  by  thinking 
God  as  present  at  each  temptation  which  may  present  itself. 

•  oSso  vnS-liWD  Sui  t^K  ';m  'n  Ty  nuJ  O  "  For  the  ways  of  man 
are  always  open  before  the  eyes  of  the  Eternal,  who  measures  each 
of  his  steps."  (Prov.  5  ch.  21  v.) 

•  PINT  rnjry  VDI  trx  "OVt  *-~>y  vrj?  '3  "  For  his  eyes  are  directed 

•  {IN  'hys  QW  inonb  ninS*  pNi  "j^n  px      upon  all  the  ways  of  man, 
and  he  observes  all  his  steps.     Neither  darkness,  nor  the  shadow  of 
death,  can  hide  from  him  the  doers  of  evil."  (Job,  34  ch.  21 — 22  v.) 

91.  What  are  we  commanded  by  the  EIGHTH  precept  ? 

To  let  every  man  keep  what  is  his,  and  give  him  what  be- 
longs to  him,  and  we  may  happen  to  have  in  our  possession, 
or  owe  him  ;  that  we  should  tell  no  man  a  lie,  nor  cheat  him ; 
and  this  is  also  explained  and  commanded  in  many  passages  of 
the  Scriptures. 


51 


ETN  npffn  xSi  leron  xSi  wjjn  x1?  "You  shall  not  steal,  nor 
n  xS  Sun  xbl  Tjn  nt^t  pffyn  t-t1?  deny  another  what  is 
•  ipa  ^y  "jnx  TDIP  his,  and  not  lie.  Thou 

shalt  keep  nothing  back  of  thy  neighbour's  property,  and  not  rob  ; 

and  thou  shalt  not  keep  the  pay  of  a  day-labourer  by  thee,  till  morn- 

ing." (Lev.  19  ch.  11  v.) 

92.   What  else  is  comprehended  in  this  commandment  ? 

Every  species  of  deception  and  falsehood,  by  which  a  man 
may  deceive  his  neighbour  even  in  thought  only,  and  induce 
him  to  adopt  a  false  opinion  of  any  thing  :  as  by  such  conduct 
a  person  shows  himself  different  outwardly,  from  what  he  is 
and  thinks  at  heart.  Such  a  one  is  called  in  Holy  Writ  a 
thief  of  the  heart. 

DTI3P  tsnn  **>y  na*D  DTD  'pD  "  Just  like  an  earthen  vessel 
•  y*\  sSi       covered  with  silver-leaf,  are 
lips  burning  with  love,  when  the  heart  is  bad."  (Prov.  26  ch.  23  v.) 

•  uun  HJ1DN  'Pjn  iplP  'n3l?  'n  roym  "  False  lips  are  an  abomination 
to  the  Eternal  ;  but  those,  who  act  uprightly,  are  pleasing  to  him." 
(Prov.  12ch.  22  v.) 

93.  Who  can  be  said  to  give  false  evidence,  against  doing 
which  we  are  warned  in  the  NINTH  commandment  ? 

That  man,  who  when  questioned,  and  called  upon  to  tell  the 
truth  conscientiously,  yet  speaks  after  all  differently  from  what 
he  knows  to  be  true. 

•  naw  D'3T3  rvflM  npr  vh  D'ipE?  iy    "  A  lying  witness  will  not 
escape  unpunished,  and  he,  who  spreads  fraudulent  assertions,  will 
be  lost."  (Prov.  19  ch.  9  v.) 

94.  What  further  is  included  in  this  precept  ? 

That  we  shall  neither  backbite  our  fellow-man  nor  speak  ill 
of  him. 


52 

"\hr\  vh  "  Thou  shalt  not  walk  about,  as  an  informer, 
in  thy  people."  (Lev.  19  ch.  16  v.) 

95.  Who  deserves  the  name  of  backbiter  ? 

The  one,  who  from  motives  of  malice  speaks  ill  of  his  neigh- 
bour in  his  absence  ;  and  it  is  almost  needless  to  mention  him, 
who  perverts  the  truth,  and  spreads  false  and  evil  reports 
about  others. 

•  Tflm  B^NT  ytjni  pn*  totr  IDE?  Tn  "  The  pious  man  hates  a 
lying  word  ;  but  the  wicked  slanders  and  abuses  others."  (Prov. 
13  ch.  5  v.) 

96.  Is  there  any  case,  where  we  are  permitted  to  tell  the  evil, 
which  we  know  of  our  fellow-men,  to  another  person? 

Yes,  as,  for  instance,  if  the  public  well-being  or  justice  de- 
mand it,  then  it  is  our  duty  to  disclose  the  evil ;  silence  under 
such  circumstances  were  sin.  And  we  are  told :  (Lev.  5  ch. 
iv.) 

•  Uiy  NtPJi  IT  tfS  DX  "  If  he  tell  not,  he  will  have  a  sin  to  atone 
for.5' 

Or  even  when  the  sinner  himself  can  be  bettered  by  it,  or 
others  receive  warning  to  guard  against  the  evil  intentions  of  a 
designing  man.  In  either  case,  however,  it  must  be  done  with- 
out bitterness  of  feeling,  without  scornful  derision  or  joy,  at  the 
suffering  of  the  sinner. 

•  roS  it?"  runn  t? w  nS  iDnS  nnnp  r6ix  "  The  follies  (or  the  evil 
deeds)  of  others  cause  pleasure  to  the  heartless ;  but  the  man  of 
understanding  will  rather  point  out  the  just  path."  (Prov.    15  ch. 
21  v.) 

97.   What  does  the  TENTH  commandment  enjoin? 
That  we  should  always  endeavour  to  remain  masters  over 


53 

our  wishes  and  inclinations,  and  thus  guard  against  being 
drawn  from  the  path  of  right  by  our  desires  and  passions ; 
much  less  should  we  ever  desire  the  good  things  which  others 
may  have,  or  envy  them  for  their  possessions.  On  the  con- 
trary, we  should  wholly  confide  in  the  wisdom  and  goodness 
of  God,  who  will  apportion  at  all  times  to  every  man  what 
he  deserves,  and  what  is  the  most  beneficial  to  him. 

SKI  pS  Soa  'n  SN  noa  "  Trust  in  the  Eternal  with 
"  «im  in;n  "pri  Sio  all  thy  heart,  and  do  not 
confide  in  thy  own  knowledge.  In  all  thy  actions  look  up  to  him, 
and  he  will  make  thy  paths  even."  (Prov.  3  ch.  5 — 6  v.) 

•  D"n  nmin  HDD  '3  pS  1X3  IDIPD  SDD  "  Be  particularly  watchful 
over  thy  heart  (that  thy  desires  and  inclinations  may  not  become 
too  strong)  ;  for  this  is  the  source  of  life"  (i.  e.  the  foundation  of 
all  prosperity).  (Prov.  4  ch.  23  v.) 

>'.itf»rvt" :  .  .-' :;  •'  •," '  '•._ "-.  ..=       ...     ,•       f,   .,,,','vi..*:   <;:.  .   sv<-  -i 

98.  In  what  light  ought  roe  to  view  this  precept? 

We  can  with  justice  regard  this  commandment  as  the  foun- 
dation of  all  moral  law,  and  the  chief  means  to  promote  the 
observance  of  the  greater  part  of  the  divine  precepts.  For 
he,  who  accustoms  himself  always  to  govern  his  desires,  and 
never  to  envy  another  man,  will  find  it  an  easy  task  to  do  his 
duties  on  every  occasion  with  cheerfulness  and  tranquillity. 

•  innS  IXPD  px  TOK  wt*  nmn  fK  nxns  vy  "  But  the  man,  who 
cannot  confine  his  desires  within  bounds,  is  like  a  city  which  is 
open  and  has  no  walls."  (Prov.  25  ch.  28  v.) 

All  passions  and  sins  have  then  free  access  to  his  heart.  He 
will  hate  and  envy  his  fellow-men,  and  be  at  the  same  time 
dissatisfied  with  his  own  station,  and  the  duties  which  are  de- 
manded of  him.  And  whereas  he  is  himself  thus  a  prey  to  his 
passions,  he  will  be  quite  unfit  to  make  any  sacrifice  for  the 
promotion  of  virtue. 


54 

p  Oian  nx  pK'Jfin  1133511  niKnni  nwpn    "  Envy,  unbridled  pas- 

•  dv\yn        sions  and  ambition, 

will  soon  destroy  a  man,  and  deprive  him  of  bliss  hereafter."  ( Aboth, 
iv.) 

99.  Does  God  also  demand,  that  we  should  sacrifice  our  life 
rather  than  transgress  any  of  his  precepts? 

This  is  not  necessary  with  all,  but  is  only  the  case  with 
a  few. 

100.  And  which  are  these? 

Idolatry,  adultery  and  murder;  of  these  three  capital  sins  it 
is  said,  that  we  should  sacrifice  our  lives,  rather  than  commit 
either  of  them.* 

•  H3jT  SKI  Jin'  D'DI  nD'Dffl  nriy  iVl  nit  may  For  it  ia  better 
to  let  our  body  die  a  few  years  earlier,  since  it  cannot  possibly 
escape  death,  than  to  injure  our  soul  everlastingly  by  the  commis- 
sion of  such  crimes. 

*  It  would  require  too  much  room,  to  enumerate  here  all  the  circumstances 
and  cases,  when  and  how  far  we  should— according  to  the  doctrines  of  our 
wise  men — sacrifice  our  property  and  our  blood  for  the  preservation  of  the 
religion  of  our  fathers. 


CHAPTER  VII. 

OP    THE    TRADITION. 

101.  Has  Moses  written  down  all  the  precepts  and  ordinances 
quite  clearly,  so  as  to  require  no  explanation? 

No;  we  believe,  that  God  communicated  some  laws  orally 
to  Moses,  which  he  in  his  turn  was  only  permitted  to  commu- 
nicate orally  to  others;  and  we  explain  in  this  manner  the  verse 
in  Exodus  (chap.  34  27  v.) : 

n  S  N  n  Dnann  nx  i1?  aro  **  Write*  down  these 
rw  ma  yiK  THD  nSxn  words  alone,  for  ac- 
cording to  the  meaning  and  intent  of  these  words,  I  have  made  a 
covenant  with  thee  and  with  Tsrael." 

102.  Art  there  no  other  passages  pointing  out  the  existence  of 
a  tradition  ? 

Yes;  a  great  many  others ;  amongst  the  rest  the  passage  in 
Deut.  12  ch.  21  v. : 

•  *|»n  M  V  1 V  N  3  13NVD1  pp3D  man  "  And  thou  shalt  kill  from 
thy  cattle  and  thy  sheep,  in  the  manner  I  have  commanded  thee." 

Now,  whereas  there  is  no  one  amongst  the  scriptural  regu- 
lations, which  prescribes  the  mode  of  killing,  we  must  pre- 
suppose an  oral  tradition,  to  which  this  verse  refers,  and  which 
tradition  gives  a  more  complete  account  of  this  and  many 
other  commandments.  Nay,  without  this  oral  law  we  could 
not  know,  how  to  observe  the  greater  part  of  the  ordinances  of 
our  religion. 

*  The  passage  cited  above,  $62,  is  also  applicable  here. 


56 

1 03.  Are,  there  then  two  kinds  of  laws,  the  written  and  the 
oral  ? 

Not  by  any  means;  for  in  fact  there  is  but  one  law  and  one 
code,  as  the  Scriptures  and  Tradition  constitute  together  but 
one  whole,*  they  being  the  component  parts  of  the  Mosaic 
Law. 

104.  What  would  you  then  understand  by  ORAL  LAW  ? 

That  part  of  the  law,  which  explains  more  fully  the  written 
precepts,  and  fixes  their  meanings  and  the  practice  under  them, 
that  these  points  might  not  be  left  to  be  determined  by  the 
fancy  of  men,  whose  reason  is  necessarily  circumscribed,  and 
who  are  often  blinded  by  prejudice  and  passion. 

105.  What  was  the  reason,  that  these  explanations  were  not 
originally  committed  to  writing  ? 

Because  in  that  case  the  explanations  would  in  the  lapse  of 
time  have  been  exposed  to  absurd  interpretations  and  arbitrary 
perversions  of  differently  thinking  men.  For  this  reason  this 
oral  law,  or  rather  this  more  lucid  explanation  of  the  written 

*  The  Rev.  Chief  Rabbi  Mr.  Hurwitz  drew  here  my  attention  to  the  nu- 
merical valuet  of  the  words  3^03  and  rifl-^ya  .  The  numerical  value  of 
the  first  is  424,  and  of  the  second  187,  which  added  produce  the  sum  of  611, 
which  is  precisely  the  numerical  value  of  the  word  rTC\T\  (Law). 

Author. 

t  It  is  a  favourite  mode  with  certain  commentators,  to  show  the  close 
relation  existing  between  different  parts  of  scriptural  events  and  laws,  by 
comparing  the  numerical  value  of  words  or  even  phrases  found  in  different 
parts  of  the  Bible.  This  way  of  commenting  is  chiefly  founded  upon  the 
belief,  that  there  is  nothing  fortuitous  or  by  chance,  not  even  a  single  letter, 
in-  Holy  Writ. 

Translator. 


' 

precepts,  was  communicated  solely  to  a  few  chosen  men,  or 
persons  eminently  distinguished  for  piety  and  learning;  that 
the  law  might  be  preserved  through  their  means  pure  and  free 
from  perversions  and  forged  additions. 

106.  Was  not  the  oral  law  for  all  that  finally  committed  to 
writing? 

Yes,  in  the  times  of  Rabbi  Judah  Hanassy,  surnamed  the.  Ao/y, 
about  the  year  3980  after  the  creation.  When  namely  the 
learned  men  of  those  days  saw,  that  the  teachers  of  the  law 
continually  decreased  in  numbers,  occasioned  through  the 
intolerable  oppressions  they  had  to  encounter,  and  that  the 
law  was  daily  more  neglected  and  forgdtten;  they  determined, 
under  the  presidency  of  this  pious  chief  tynpn  X'Bon  mirr  ^"i , 
to  commit  the  tradition,  which  had  hitherto  been  preserved 
orally,  to  writing,  in  short  sentences;  the  book,  thus  composed, 
they  called  the  Mishna;  that  is,  repetition  of  the  law.  Al- 
though it  must  be  confessed,  that  this  was,  to  a  certain  degree, 
acting  contrary  to  the  letter  of  the  law;  yet  they  quoted,  in 
doing  this,  the  Psalmist  (119  Ps.  126  v.) : 

•  "|min  nan  'n1?  rwyS  r\y  "  There  is  a  time,  when  it  becomes  ne- 
cessary, in  honour  of  the  Eternal,  to  suspend  one  precept,  to  pre- 
serve either  the  whole  law  or  an  essential  part  of  it." 

1 07.  Is  the  Mishna  the  only  work  of  this  kind  ? 

No;  it  was  afterwards  found  to  be  too  short  and  unin- 
telligible without  further  elucidation  :  it  came  therefore  to 
pass,  that,  two  hundred  and  eighty  years  after  the  afore-mention- 
ed period,  this  Mishna,  and  in  fact  the  whole  law,  were  more 
clearly  and  amply  explained  and  illustrated,  under  the  presi- 
dency of  the  pious  and  learned  chiefs  Rabina  and  Rab  Ashy. 
9 


58 

The  work,  which  was  produced  under  this  revision,  is  called 
the  Gemara  or   Talmud,  and  is  divided  in  36  (mroon)  books. 

108.  Were  not  other  law-books  composed  at  subsequeat periods? 

Yes;  but  they  are  no  new  law-books  ;  on  the  contrary,  they 
contain  merely  in  the  form  of  a  code,  and  in  a  concise  and 
systematic  order,  that  which  has  been  decided  and  instituted 
as  law  in  the  Talmud,  with  the  omission  of  the  more  detailed 
discussions,  which  are  found  in  the  same. 

109.  Which  are  the  principal  books  of  this  kind? 

The  work  Yad  hachasakah  (np?nn  v)  in  14  books,  written 
by  the  Rabbi  Moses  Maimonides,  in  the  year  of  the  world 
4936,  and  the  Shulchan  Ngaruch  (iny  \r\h&)  in  4  volumes, 
which  was  edited  by  the  Rabbi  Don  Joseph  Caro  in  the  year 
of  the  world  5325. 

• 

110.  In  what  order  do  our  wise  men  reckon  the  regular  suc- 
cession and  transmission  of  the  tradition? 

pttmjPVNvS  mom  TDD  mm  Sap  ns?D  "  Moses  received  the  law 
'tW«S  nnDD  D'N'3:i  D'K^ab  D^ptl  D^ptS      on  Sinai,  and  delivered 
•  nSnjn  r»DJD      it  over  to  Joshua.     Jo- 
shua delivered  it  to  the  elders,  the  elders  to  the  prophets,  and  the 
prophets  communicated  it  to  the  members  of  the  great  synod." 
(Aboth,  i.) 

111.  Was  this  regulation  of  any  service? 

It  was  indeed  very  useful;  for  to  it  we  are  mainly  indebted, 
that  the  written  law  even  has  descended  to  us  pure  and  un- 
corrupted.  For,  as  these  pious  men  had  been  instituted 
through  this  means,  as  it  were,  guardians  and  interpreters  of 


59 

the  law;  they  directed  their  most  particular  attention  to  it, 
and  they  even  counted  the  words  and  letters  of  the  Holy 
Scriptures,  showed  how  they  ought  to  be  written,  and  taught 
at  the  same  time,  how  they  were  to  be  read  and  punctuated. 
This  was  afterwards  expressed  by  signs  and  figurative  phrases, 
which  are  easily  understood,  and  published  under  the  name  of 
Massorah  moa  (Tradition). 

112.  What  other  benefit  do   we  derive  from  the   aforesaid 
wise  regulation? 

The  judges  and  elders  of  the  people  had  thereby  an  oppor- 
tunity of  introducing  many  wise  laws  and  useful  regulations, 
which  were  suited  to  the  circumstances  and  emergencies  of 
their  times;  and  the  people  felt  the  necessity  of  honouring 
their  expounders  of  the  law  and  their  teachers,  and  of  obeying 
strictly,  on  all  occasions,  their  words  and  admonitions.  This 
is  also  the  express  will  of  the  legislator,  who  says  (Deut.  1 7  ch. 
11  v.): 

aatynn  Sjn  -pir  IPX  minn  '3  hy  "  According  to  the  law, 
linn  f  D  mon  vh  rvoyn  ~]h  nnar         which  they  (the  elders) 
-.  '•"jt^tDBn  |'0'  "fl  1TJV        will  teach  thee,  and  ac- 
cording to  the  judgment,  which  they  may  tell  thee,  thou  shall  do  ; 
thou  shall  not  depart  from  whatever  they  may  lell  thee,  either  to 
the  right  or  the  left." 

113.  What  duties  do,  according  to  this  /azo,  devolve  upon  the 
teachers  of  the  people,  the  Robbies  and  consistories  of  every  gene- 
ration? 

They  must  instruct  the  people  in  matters  of  faith,  that  they 
may  learn  to  distinguish  between  true  religion  on  the  one  side, 
and  superstition  and  foolish  addition  on  the  other. 


60 

They  ought  to  draw  the  attention  of  the  people  to  their 
real  duties,  which  the  laws  of  God  and  of  the  state  demand  of 
them.  They  should  have  a  watchful  eye  over  the  religious 
education  of  children,  and  in  short,  make  such  regulations  and 
provisions,  as  the  circumstances  and  wants  of  any  particular 
time  may  demand  as  necessary  and  expedient.  And  if  they 
should  in  some  cases  act  even  against  established  customs, 
which  have  become  almost  of  equal  force  with  laws*  through 
public  opinion,  they  ought  to  say,  with  the  above-named  pious 
teacher  of  the  people: 

*  As  the  words  of  Mr.  Johlson  may  perhaps  be  misunderstood,  I  beg  leave 
to  subjoin  the  following  in  explanation. 

From  the  whole  tenor  of  our  laws  it  is  apparent,  that  no  old  established 
custom,  which  has  become  general,  can  ever  be  abolished  for  the  benefit  of 
one  particular  section  of  country;  as  through  such  means  the  uniformity  of 
our  institutions  would  be  annihilated.  Let  us,  for  instance,  name  the  worship 
in  the  Hebrew  language,  which  is  now  universal  throughout  all  the  disper- 
sions of  Israel.  It  is  no  doubt  a  great  misfortune,  that  the  Hebrew  is  so  lit- 
tle understood  by  many  persons;  but  it  would  nevertheless  be  more  injurious 
to  adopt,  as  the  sole  language  of  public  wprship,  the  languages  of  the  coun- 
tries in  which  we  live ;  for  the  uniformity  of  our  institutions  would  be  greatly 
injured,  by  the  substituting  of  many  languages,  for  the  single  and  energetic 
Hebrew.  My  limits  will  not  permit  me  to  enter  at  greater  length  into  a 
discussion  of  this  point,  which  would  besides  be  also  out  of  place  here;  but 
this  one  example  will  clearly  prove,  that  reform,  such  as  our  author  recom- 
mends from  time  to  time,  must  be  confined  to  excrescences  only,  but  should 
never  be  extended  to  essentials.  What  the  essentials  in  the  ceremonial  part 
of  our  law  are,  I  am  unable  to  detail  here  ;  but  in  general  they  are  all  those 
rules  and  regulations,  which  we  have  adopted  as  a  distinguishing  mark  of 
our  people,  from  other  nations,  which  can  therefore  never  be  stigmatized  as 
superstitious.  The  remarks  of  our  author,  however,  are  directed,  against 
superstitious  customs  solely,  and  these  should  be  abolished,  no  matter  how 
sacred  they  may  be  regarded  by  the  mass  of  our  nation,  since  all  superstition 
is  contrary  to  the  Mosaic  Law. 

Translator. 


61 

•  "jmin  nun  'nS  nwyh  ny  "  There  is  a  time,  when  such  a  law 
should  be  repealed,  in  honour  of  the  Eternal."* 

114.  What  do  our  sages,  the  Talmudists,  say  on  this  subject? 

'pDlj?  rrr  imn  Dy  O'pDipn  SDI  "  And  all,  who  are  en- 
DJV#DD  onnx  now  D'DP  gaged  in  the  affairs 
tavvy  ibjo  n:nn  "OP  uy^y  'JK  nSyn  oriNi  of  the  congrega- 
tion, are  bound  to  transact  their  business  from  pure  motives ;  then 
does  the  merit  of  their  forefathers  assist  them,  and  their  virtue  re- 
mains for  ever  imperishable.  '  For  each  good  intention  I  promise 
you  as  much  reward,  as  for  the  deed.'  "  (Aboth,  ii.) 

115.  What  duties  have  we  then  to  observe,  according  to  the 
rules  just  laid  down? 

Religion  makes  it  the  most  sacred  duty  of  every  Israelite, 
to  honour  the  learned  in  the  law,  and  to  support  them  accord- 
ing to  his  means;  also  to  obey  willingly  the  ordinances  of  the 
chief  tribunals  (consistories!)  of  any  time,  in  which  he  lives; 
to  acknowledge  gratefully  the  good  tendency  of  their  regula- 
tions, and  live  strictly  according  to  their  decisions,  as  they  are 
only  intended  for  the  promotion  of  the  happiness  of  the  com- 
munity. 

*  The  above-mentioned  Rev.  Chief  Rabbi  remarked  to  me  in  this  place, 
that  he  must  again  refer  me  to  the  passage  cited  in  a  note  to  { 14. 

Author. 

t  The  strict  obedience  to  the  mandates  of  the  Sanhedrin,  can  only  then  be 
required,  when  they  have  been  elected  according  to  our  old  established  custom 
— by  the  free  voice  of  the  community — not  if  called  together  by  the  will  of 
a  despot  of  a  foreign  people;  much  less  can  this  obedience  be  due,  when  their 
deliberations  are  controlled  through  open  or  secret  influence  from  abroad;  in 
which  case  the  assembly  deserves  not  the  name  of  &  Jewish  Sanhedrin. 

Trantlator. 


62 

o  n  n  D  '  D  '  3  rrrr  *H?K  uovm  SK  —  n*oi   "  Thou   shalt  go— to 
•  inv  TON  S30  nipy1?  maun        the  judge,  who  may 
be  in  those  times.     Thou  must  carefully  observe  all  as  they  may 
teach  thee."  (Deut.  17  ch.  9—10  v.) 

116.  But,  if  the  elders  and  teachers  of  the  people  are  empower- 
ed to  introduce  certain  regulations  and  decrees — and  in  fact,  we 
have  many  of  the  like  ordinances  and  precepts,* — how  must  we 
then  understand  the  interdiction  (Deut.  4  ch.  2  •».)  : 

•'Ul  03HK  imn  'JDJXTOK  "Din  Sy  iSDin  *6  "  You  shall  not  add  any 
thing  to  that,  which  I  command  you  this  day"? 

We  are  enjoined  by  this  commandment,  to  exercise  the  al- 
ready existing  precepts  in  such  a  manner,  as  they  are  prescrib- 
ed to  us  by  the  written  or  oral  law  ;  that  we  may  not  disfigure 
the  same  in  their  own  parts  through  addition  or  diminution. 
As  for  example,  to  fa.  fringes  on  more  than  four  corners  of  a 
garment,!  to  introduce  more  than  four  paragraphs  of  the  Law 
in  the  Thephillin,J  or  if  we  would  take  more  than  the  four§ 
prescribed  productions  of  the  vegetable  kingdom,  which  we 
employ  for  the  celebration  of  the  feast  of  Tabernacles.  For, 
as  each  commandment  has  been  instituted,  as  it  is  now,  by 
divine  wisdom,  and  as  we  are  too  short-sighted  to  discover 
the  real  truth  on  every  occasion;  we  dare  not  have  the  auda- 
city to  abstract  any  thing  from  the  prescribed  rules,  and  pro- 
ceed arbitrarily  with  our  additions  and  alterations.  This  is 
accordingly  enjoined  on  us  in  the  most  impressive  terms  in  the 
verse  just  cited,  as  also  in  the  following  one  (Deut.  13  ch.  1  v.) : 

*  Of  this  more  will  appear  in  the  Appendix, 
t  Numb.  15  ch.  38  v.  and  Deut.  22  ch.  12  v. 
t  Exodus  13  ch.  16  v. 
Leviticus  23  ch.  40  v. 


63 

1  n  x  QDI\t<*  n«fD  OJt»*  "HW*  Tnn  *»  n«  "  Every  commandment, 
•  UDD  jrun  «Si  rS^  «)Dn  «S  nw^S  nniyn       you  must  strictly  ob- 
serve, just  as  I  command  it  you  this  day  (either  orally  or  in  writing), 
without  adding  or  diminishing.1' 


I 

CHAPTER  VIII. 

OF  THE  DIFFERENT  KINDS  OF  DUTIES. 

.1.  DUTIES  TOWARDS  GOD. 

117.  In  how  many   classes  are  the   duties,  which  religion 
demands  of  us,  generally  divided  ? 

We  divide  them  generally  in  three  classes;  we  have,  namely, 
duties  towards  God,  duties  towards  ourselves,  and  duties  to- 
wards others  ;  which  latter  comprise  not  only  those  towards 
individuals,  but  also  those  which  we  owe  to  the  whole  state. 

118.  In  what  essential  particular  do  the  two  first  species  of 
duties  differ  from  those  of  the  latter  kind,   since  they  are  ALL 
the  emanation  of  the  holy  will  of  God  ? 

If  a  man  sins  against  God  alone  or  against  himself,  he  can 
make  himself  again  worthy  of  participating  of  the  grace  of  God, 
and  may  expect  forgiveness  from  His  mercy,  as  soon  as  he 
returns,  and  repents  his  transgressions  with  genuine  feelings  of 
repentance.     But  if  a  man  has  transgressed  against  his  fellow- 
man,  no  penance  nor  repentance  can  in  the  least  avail  him, 
till  he  has  asked  his  forgiveness,  and  made  him  complete  resti- 
titution  for  the  injury  done,  or  has  satisfied  him  in  some  other 
manner.     (See  on  this  subject  Talmud,  Tractate  Yoma.) 
KBH  iKm  minm  H^KD  nrwS  DEW  o  rvm  "  If  he  has  been  guilty 

•  'U1  TT^y        in  any  of  these  re- 
spects (against  God)  :  he  shall  confess  what  he  has  sinned,  &c." 
(Lev.  6  ch.  5  v.) 

-WK  nSnn  n«  a^ni  DKM  KBIT  o  rrm  "  Has  he  however 
"\vx  jnpan  n«  IN  ppy  -MX  pt0yn  n«  IK          sinned    against 
n«  IN  inx          men,   then    he 


65 

must  restore  what  he  has  robbed,  or  what  he  has  unlawfully  with- 
held, or  that  which  has  been  entrusted  to  him  for  safe-keeping,  or 
the  lost  thing  which  he  has  found."  (Lev.  5  ch.  23.  v.)  (See  also 
Numb.  5  chap.  5 — 8  v.) 

119.  What  is  accordingly  the  proper  meaning  of  DOING  PE- 
NANCE ? 

A  man  does  penance  or  becomes  converted,  when  he  con- 
fesses his  sin  before  God,  with  a  sorrowful  and  humble  heart, 
and  prays  to  him  sincerely  for  forgiveness  on  account  of  the 
fault  he  has  committed ;  but  the  chief  requisite  is,  that  he 
make  a  positive  resolution,  to  become  better,  to  endeavour 
earnestly  to  obtain  the  mastery  over  his  evil  inclinations,  to  be 
very  watchful  over  his  conduct,  and  to  compensate,  as  much 
as  possible,  for  errors  committed,  with  deeds  of  virtue  and 
piety. 

•  onv  3t;n  mioi  rvSr  xS  ryva  HODD  "  He,  who  tries  to  hide  his 
sins  will  not  prosper  ;  but  the  man,  who  confesses  them,  and  acts 
better  afterwards,  will  be  pardoned."  (Prov.  28  ch.  13  v.) 

mp  •  w*  rhioD  -D  ynSx  'n  iy  SJOET  miff  "  Return,  O  Israel, 

t>tffn  So  vSx  naN  •  'n  Sr-*  niffi  onm  omy  to  the  Eternal  thy 
•  irnsff  ona  nnbffJi  31B  npi  \\y  God,  though  de- 
graded through  thy  sins !  Turn  but  with  prayer  to  the  Eternal  and 
say  :  Thou  most  perfect,  pardoner  of  sins !  accept  our  return  to 
good,  and  let  our  words  be  as  acceptable  to  thee,  as  the  offered 
steers."  (Hos.  14  ch.  2  v.) 

120.  Does  repentance  also  avail  against  heavy  sins  and  mis- 
deeds, which  are  done  on  purpose  and  from  disobedience  to  God? 

Yes,  even  here  does  repentance  avail ;  the  infinite  grace  of 
God  will  be  extended  to  every  one,  who  but  seeks  it  sincerely 
and  with  an  upright  heart.  Nothing,  therefore,  should  withhold 
10 


66 

us  from  repentance*  for  it  would  be  the  most  unpardonable  of 
all  misdeeds,  to  despair  of  God's  mercy,  which  he  has  promised 
us  through  all  his  prophets. 

yw~\r\  niD3  priN  DN  DTi1?**  'n  D*o  'Ji<  Ti  "  As  sure  as  I  live,  speaks 

•  rrrn  DYIB  ytsn  mtsa  DN  O      the  Eternal  God,  I  have 
no  pleasure  in  the  death  of  the  sinner  ;  but  I  desire,  that  he  may 
return  from  his  wicked  way  and  live."  (Ezek.  33  ch.  1 1  v.) 

DTI1?*?  'n  DXJ  nnn  moa  )>snt>»t  J*-*1"?  O  "  Surely,  I  desire  not  the 
•  )T11  llPltrm       death  of  the  dead  (i.  e. 

one  deserving  death — a  sinner),  speaks'  the  Lord  God;  return  there- 
fore to  goed  ways  and  live."  (Ezek.  18ch.  32  v.) 

121.  Can  you  state,  in  general  terms,  the  duties  we  owe  to  God  ? 
This  we  are  told  briefly  in  the  following  verse  from  Holy 

Writ  (Deut.  10  ch.  12  v.): 

nxT1?  DN  o  -pyD  SKK?  ynSx  'n  no  Ssoty  nnyi  "  And  now,  Israel, 
lapSi  inx  nanxSi  rail  b^a  noSV  yn1?^,  'n  ns      what  does  the 

•  "\VSti  SD31  pa1?  ^33  yn^x  'n  n«       Eternal  thy  God 
(after  having  done  all  this  for  thee)  demand  of  thee,  but  to  fear  him,, 
the  Lord  thy  God,  with  all  thy  heart  and  with  all  thy  soul,  to  walk 
in  all  his  ways,  to  love  and  to  serve  him?" 

122.  What  do  you  call — to  serve  God  ?  needs  he  our  service? 

?  Hp^'lTD  no  IN  iS  |nn  no  npnx  OK  "  If  thou  art  even  ever  so  piousr 
what  canst  thou  give  him  by  it  ?  or  what  can  he  receive  from  thy 
hand  ?"  (Job,  35  ch.  7  v.) 

This  is  explained  to  us  in  the  verse  immediately  following; 
"KPN  vnpn  rw  'n  nivn  nx  -ra»S  "  Thou  namely  must  ob- 
nhw  'n1?  jrr  ^  aitDb  orn       serve   the  precepts 
•  H3  *tt?K  SDI  ^l«n  D^Dwn         and  the  statutes  of 
the  Lord,  which  1  command  thee  this  day,  for  thy  own  benefit ;  for 
behold,  the  heaven,  and  the  heaven  of  heavens,  the  earth,  and  alt 


67 

things  upon  it,  belong  to  the  Eternal  thy  God!"  (He  therefore 
needs  not  thy  offerings,  nor  thy  service.) 

1 23.  How  are  we  now  to  understand  the  expressions — Honour 
to  Got/,  service  of  God,  and  others  of  the  same  kind? 

The  terms,  service,  honour  to  God,  have  a  quite  different 
meaning  from  that,  which  they  have  in  reference  to  man. 
Divine  service,  is  not  a  service,  which  I  render  to  God;  honour 
to  God,  is  not  honour,  which  I  show  him.  The  All-good  de- 
sires but  the  welfare  of  his  creatures — (which  we  are  to  ac- 
quire through  the  practice  of  piety  and  virtue) — and  that  we 
should  be  thankful  for  the  good  we  may  receive  from  his 
hands. 

•  DnSNjWH  IJSOK  TTI  DPI  'Jn:i:r  mm  m;  "  He,  who  offers  me 
thanks,  honours  me  ;  and  him,  who  is  watchful  over  his  course  of 
life,  I  will  cause  to  find  divine  happiness"  (happiness  emanating 
from  me — God).  (Psalm  50,  v.  23.) 

124.  In  how  many  classes  is  the  worship  of  God,  by  obeying 
his  commandments,  divided? 

It  consists,  of  the  following,  two  kinds:  the  inward  and  the 
outward  service  of  God. 

125.  What  is  meant  by  the  INWARD  veneration  of  God? 
Reverence,  confidence,  and  ready  obedience,  arising  from 

an  undivided  love  to  God,  and  from  gratefulness  to  him  for  his 
innumerable  benefits,  bestowed  upon  us;  the  acquirement  of  a 
knowledge  of  God,  by  contemplating  his  works,  and  consider- 
ing,  how  he  has  regulated  them  by  his  power  and  wisdom  and 
goodness,  and  how  he  preserves  them  through  his  infinite  mercy 
and  paternal  love.  Whosoever  fills  his  heart  with  love  and  reve- 
rence towards  this  great  and  holy  God,  who  is  nigh  unto  us, 


68 

wherever  we  may  be,  remarks  our  actions  and  thoughts,  and 
governs  all  our  destinies — will  also  endeavour  to  lead  undevi- 
atingly  a  pious  and  god-pleasing  life,  and  strive  to  imitate  his 
beneficent  ways,  as  far  as  his  limited  power  will  permit  him. 
This  David  also  recommended  to  his  son  in  the  following 
words: 

zhi  imajn  -pK  TI^K  n«  y\  'ja  nobt?  nn«i  "  Thou,  my  son  Solo- 
ijr  SDI  'n  tsnn  maaV  hi  o  nxan  ^3331  diw      mon,  know  the  God 

•panniaiWID       of  thy  father,  and 

thou  wilt  then  serve  him  with  an  undivided  heart  and  a  willing  mind  ; 
for  the  Eternal  searches  all  hearts,  and  discovers  all  inclinations  and 
thoughts."  (1  Chron.  28  ch.  9  v.) 

126.  What  do  you  call  OUTWARD  worship? 

Those  acts  of  piety,  through  which  we  prove  our  love  of 
God  by  words  and  deeds.  This  worship  however  does  not 
merely  consist  in  the  exercise  of  acts  of  benevolence  and 
charity,  but  also  in  private  and  public  prayers,  and  the  observ- 
ance of  the  ceremonial  laws.  And  say  our  wise  men  (Aboth, 

i): 

•  r\vynr\  vhx  ipy  Kin  amon  N1?  "  Contemplation  and  study  alone 
are  not  sufficient ;  but  we  must  also  fulfil  our  duties,  and  prove  our 
inward  religion  through  outward  works." 

127.  Why  are  we  bound  to  honour  God  both  INWARDLY  and 

OUTWARDLY? 

Because  man,  owing  to  his  infirmities  arid  multifarious 
wants,  cannot  always  reflect  upon  the  sublime  truths  of  reli- 
gion, nor  is  he  able  to  have  them  on  every  occasion  before  his 
eyes,  unless  he  is  often  reminded  of  them  through  actions  and 
words.  And  then  again,  it  is  the  repeated  exhibition  of  pious 
feelings  only,  which  can  make  a  man  truly  virtuous  ;  for  he 
acquires  by  these  means  the  facility  of  practising  the  good 


69 

willingly  on  all  occasions,  and  of  always  shunning  the  evil. 
We  read  therefore  (Deut.  6  ch.  24  v.):- 

'n  nx  mo'S  nHxn  D'pnn  So  nx  nwjrS  'n  win  "  Therefore  did  the 
So  nx  rwyb  102/3  o  uS  rrnn  np™  •  'ui  irn^K        Eternal   com- 
•  uw  it?*o  irnSx  'n  ^aS  nxm  mvnn        mand  us  to  do 
according  to  all  these  statutes,  that  we  may  always  fear  the  Eternal 
our  God,  &c.    And  it  will  be  reckoned  to  us  as  piety,  if  we  observe 
to  do  all  these  precepts  before  the  Lord  our  God,  as  he  has  com- 
manded us." 

128.  Are  there  any  other  motives,  which  should  induce  us  to 
worship  God  publicly? 

Yes,  since  our  feelings  already  teach  us  the  necessity  of  it 
We  delight  to  speak  ofte  n  of  the  person,  whom  we  dearly 
love;  we  like  also  to  praise  him  often,  and  this,  wherever  an 
opportunity  offers;  for  the  mouth  will  always  speak  of  which 
the  heart  is  full;  and  whatever  has  a  strong  influence  upon  the 
heart,  will  always  incite  a  man  to  a  greater  degree  of  activity 
to  act  in  such  a  manner,  as  may  best  correspond  with  the  state 
of  his  feelings.  And  as  every  good  man  must  and  does  love 
God,  should  not  this  love  induce  him  to  speak  of  him,  and 
act  up  to  those  laws,  which  He  hath  given  to  us  as  his  will  ? 

And  again,  whilst  we  praise  God  publicly,  proclaim  his 
benefits,  read  aloud  his  wholesome  laws,  and  execute  his  com- 
mandments amidst  the  assembled  multitude:  we  edify  and  in- 
struct at  the  same  time  our  neighbours,  and  obey  thereby  the 
word  of  God: 

•  SiW  "33  "]in3  'HBnpJi  "  And  I  will  be  sanctified  in  the  midst  of 
the  children  of  Israel,"  i.  e.  publicly.  (Lev.  22  ch.  32  v.) 

129.  But,  can  the  outward  worship  be  pleasing  to  God,  without 
INWARD  piety? 
By  no  means;  a  heartless  prayer,  a  ceremonial  act  without 


70 

meaning  or  object,  can  be  of  no  use  to  man,  and  avails  him 
nothing;  for,  to  use  the  words  of  the  Talmud : 

•  ^3  fcoS  JODTTi  "  The  Merciful  requires  the  heart." 

Each  observance  of  a  ceremonial  law  is  to  remind  us  of  the 
favours  of  God,  of  which  we  hourly  participate,  and  make  us 
thankful  for  what  we  receive.  But  if  we  do  not  reflect  upon 
the  object  and  intent  of  such  a  law,  it  is  written: 

•  roym  inSan  DJ  mm  ^DB?D  i JTN  TDD  "  The  prayer  of  that  man  is 
an  abomination,  who  will  not  listen  to  the  instruction"  (of  the  law). 
(Prov.  28  ch.  9  v.) 

•"jnaj  rnaty:ii  ras  nin  pyn  BUJ  o  pr  "  Because  this  people  come 
"JDOpmiaSl.         nigh  unto  me  with  their 

mouth,  and  honour  me  with  their  lips,  but  their  heart  is  far  from 
me."  (Is.  29  ch.  13  v.) 

130.  How  does  Holy  Writ  show  us  the  relation  between  out- 
ward and  inward  worship? 

By  the  very  appropriate  figure  of  a  lantern,  in  which  a  burn- 
ing light  is  placed,  but  which  would  be  extinguished  by  wind 
and  rain  without  the  former;  whereas  the  lantern,  without  the 
light  inside,  would  be  entirely  useless,  nay,  even  a  burden  to 
the  bearer.  Both,  however  combined,  illumine  the  path,  and 
conduct  a  man  safely  to  the  place  of  his  destination. 

•  1D1D  nil-Din  D"H  TVH  11N  rnini  JWD  1J  O  "  J?or  the  command- 
ment is  the  lantern,  the  law  the  light  therein  ;  and  moral  instruc- 
tion points  out  the  way  to  life."  (Prov.  6  ch.  23  v.) 

131.  But,  are  not  sacrifices  also  indispensably  necessary  at 
public  worship? 

Sacrifices  are  not  a  necessary  requisite  to  our  worship.  Only 
when  the  temple  yet  stood,  and  the  Israelites  lived  together  in 
their  own  land,  sacrifices  were  ordered  to  be  brought  at  the 


71 

place,  which  God  had  chosen,  "  to  let  his  name  dwell  there" 
(Deut.  12  ch.  11  v.);  but  on  no  account,  was  it  permitted  to 
bring  them  beyond  the  precincts  of  the  temple.  But  since  our 
temple  is  now  destroyed,  and  the  Israelites  are  dispersed  in 
every  land,  the  sacrifices  have  ceased  of  necessity;  for,  to  offer 
them  now,  would  be  in  direct  contradiction  to  the  will  of 
God.  And  then,  even  when  we  were  yet  in  Palestine,  private 
sacrifices  were  not  necessary,  and  a  man  was  not  considered  as 
sinning,  if  he  never  brought  a  single  voluntary  offering  in  all 
his  life;  as  a  virtuous  and  religious  life  is  more  agreeable  to 
the  Deity,  than  any  presents  we  can  bring. 

132.  Does  thi?  view  agree  with  the  doctrines  of  the  prophets 
and  our  wise  men? 

Entirely;  all  the  prophets  and  doctors  of  our  nation  agree  in 
this  respect;  they  repeat  it  often  and  on  every  occasion : 

DWiy  NSl  DOTI13N  nx  wan  X1?  O  "  For  I  said  nothing  to  your  fore- 

hy  onVD  pND  DmN  'K'tfin  Ova  fathers,  and  I  commanded 
•  nan  nSiy  nat  them  nothing,  at  the  time  I 
brought  them  out  of  the  land  of  Egypt,  in  relation  to  burnt  or  peace 
offerings,  &c."  (Jer.  7  ch.  22  v.) 

•  a'Vx  aSnn  a^pnS  aiB  narn  yw  run  "  Behold,  attention  to  the 
word  of  God  is  better  than  sacrifice,  and  obeying  preferable  to  the 
fat  of  rams."  (1  Sam.  15  ch.  22  v.) 

nSijr  'S  ma  D'jw  nxsn  vh  nnam  nat  "  Thou  desirestnot  offerings 
•  m^Ntf  N1?  PlNOm  nor  presents,  ears  tbou 
hast  given  me  (to  be  obedient) — burnt  and  sin  offerings  thou  didst 
not  ask."  (Ps.  40,  v.  7.)  . 


CHAPTER  IX. 

2.   OF  THE  DUTIES  TOWARDS  OURSELVES. 

133.   Which  is  the  first  duty,  a  man  has  to  observe  in  rela- 
tion to  himself? 

That  he  always  remember  his  dignity  and  high  destination, 
and  act  accordingly. 

iS  rvjnu  mrr  nan  oSya  tna:it?  DIN  :r:in  "  Man  is  dear  to  God, 

rvoy  crn^N  obw  o  IDWP  oVw  *O3Jty       therefore   did    he 

•  tmxn  J—>Nt         create  him  after  his 

own  likeness  (§  26)  ;  but  a  peculiar  love  has  been  shown  to  him,  that 
God  made  it  known  to  him,  that  he  was  created  so,  for  it  is  written  : 
in  the  likeness  of  God  did  he  create  man."  (Aboth,  iii.) 

134.  What  are  we  therefore  to  learn  from  the  first  part  of 
that  verse  (Gen.  1  ch.  26  ?.),  where  it  is  said  :  un1—?^  niNntfyj 
"toe  will  make  a  man  after  our  LIKENESS"  I 

We  have  here  an  indication  of  the  will  of  God;  that  we 
should  strive  most  sedulously  to  perfect,  to  the  best  of  our 
abilities,  those  powers  of  body  and  mind,  which  the  Eternal 
has  imparted  to  us,  and  to  use  them  for  good  purposes,  and 
like  him,  always  to  unite  wisdom  and  goodness  with  power  ; 
so  that  man  should  do  every  thing  from  pure  motives  and  with 
rational  views. 

135.  What  other  duties  does  the  knowledge  of  our  high  des- 
tination demand  ofus? 

That  we  should  endeavour  to  keep  both  our  body  and  mind 
in  a  healthy  condition,  to  be  always  cheerful,  and  to  avoid 
every  thing  which  might  injure  our  health ;  that  we  should 


73 

view  our  body  as  a  temple  of  the  Deity,  and  to  take  care,  not 
to  injure  it  wilfully,  much  less  weaken  and  contaminate  it 
through  excesses  and  sin 

•  DD'WfljVlND  DmntZW  "  Take  especial  care  of  your  body  and 
your  soul." 

136.  What  inference  are  we  to  draw  from  the  SECOND  part  of 
the  above  verse : 

D'D&n  ^31  DTI  rui3  nvi  "  And  they  shall  rule  over  the  fishes  of 
•  'ui  pNH  SD31  nnn33l  the  sea,  and  the  birds  of  heaven, 
over  the  cattle,  and  over  all  the  earth,  &-c.  "? 

This  must  be  another  proof  to  us,  that  man  was  intended 
by  God  for  a  social  life  ;  for  in  no  other  manner  can  he  alone, 
and  without  the  assistance  of  others,  subject  to  himself  either 
the  animals  of  tha  earth  or  the  sea ;  in  such  a  situation  he 
appears  rather  as  a  very  weak  creature,  scarcely  able  to 
satisfy  those  reasonable  desires,  which  God  has  implanted  in 
him  for  his  preservation.  It  is  therefore  said,  nvi  (in  the 
plural  number),  they  shall  govern,  that  is  to  say,  men  united 
in  society. 

1 37.  What  is  therefore  the  duty  of  every  member  of  the  human 
family? 

Every  man,  to  be  able  to  fulfil  all  the  duties,  for  which  the 
will  of  God  has  destined  him,  must  so  conduct  himself  in  all  his 
transactions  and  in  his  behaviour  towards  other  ,  that  he 
may  acquire  and  deserve  the  good  will  and  friendship  of  his 
fellow-men. 

'373  31B  S^un  jn  K*D1  'pfjr  SK  now  non  "  Let  virtue  and  honesty 
•  D'.KI  D'H^K        never  forsake  thee : 

and  thou  wilt  find  grace  and  good  will  in  the  eyes  of  God  and  men." 
(Prov.  3  ch.  3—4  v.) 
II 


74 

138.  What  do  our  zoise  men  say  in  relation  to  the  duty,  of  ob- 
serving in  our  outward  conduct  also  a  civil  and  mild  behaviour 
towards  others  ? 

mpnn  nn  iwn  nnu  nr-nn  nnt?  Su  "  He,  who  is  liked  by  men, 
nnu  nvnn  nn  pxt?  Sai  wn  nnu       must  be  pleasing  to  God; 
•  UDTI  nnu  Dlpon  nil  px  UDTI        but  he  who  is  disagree- 
able to  men,  can  neither  be  agreeable  to  God."  (Aboth,  Hi.) 

For  the  object  of  all  learning  and  virtue  is  partly  un- 
attained,  if  we  do  not  endeavour  to  introduce  ourselves  into 
the  hearts  of  men,  through  a  pleasing  and  amiable  deportment. 

1 39.  Through  what  means  can  we  best  preserve  our  health,  and 
render  ourselves  beloved  by  God  and  men  ?       v.  • 

By  temperance  and  by  moderating  our  desires  ;  by  industry, 
activity,  and  a  judicious  application  of  our  time  and  mental 
energy ;  but  all  this  must  be  accompanied  by  a  quietness  and 
hilarity  of  the  soul,  which  derive  their  origin  from  a  joyous 
confidence  in  God. 

•  DIJ  vyn  nfcoa  nni  nnj  w*  nnj?  aS  "  A  glad  heart  causes 
good  health,  but  a  depressed  spirit  consumes  the  bones."  (Prov. 
17  ch.  22  v.) 

1 40.  Which   are  the  faults  we  must  avoid,  as  the  origin  of 
corruption,  and  the  promoters  of  sin  and  vice  ? 

The  most  prominent  are  the  following  seven,  which  are 
alike  destructive  to  body  and  soul,  and  against  which  the  Holy 
Scriptures  caution  us  most  earnestly ;  to  wit,  pride,  avarice, 
envy,  anger,  intemperance  in  eating  and  drinking,  laziness,  and 
the  keeping  of  bad  company. 

141.  Make  this  more  intelligible  to  me,  and  show  me,  at  the 
same  time,  the  opposite  virtues,  which  we  ought  to  cultivate. 


1.  The  proud  thinks  himself  great,  despises  his  fellow-men, 
and  is  hated  by  th^m  in  return  ;  he  is  easily  offended  and 
excited  to  revenge,  and  therefore  makes  himself  and  others 
unhappy.  His  pride  will  also  prevent  him  frpm  receiving  ad- 
monition and  instruction,  which  wiser  men  even  may  offer  him. 
•  n*.n  o'jrzn  ij  aS  ami  DTJ;  on  "  Proud  looks  and  a  \  c  1 1  p- 
tuous  heart,  are  fields  of  sin  for  the  wicked."  (Prov.  21  ch.  4  v.) 

•  31?  H3J  ^3  'n  nayin  "  A  proud  heart  is  an  abomination  to  the 
Lord."  (Prov.  15  ch.  5  v.) 

142.  Meekness  and  modesty,  however,  are  pleasing  to  God 
and  men,  preserve  their  possessor  always  serene  and  tranquil, 
and  are  accordingly"  no  less  useful  to  the  body  than  to  the  soul. 

It  is  for  this  reason,  that  of  all  the  virtues  of  our  teacher 
(Moses),  his  meekness  is  particularly  praised  by  God.  We 
read : 

"WK  mxn  SDD  INO  rjj?  nt?D  erxrn  "  And  Moses  was  a  very  meek 
•  nrnxn  '3D  Sp  man,  more  so,  than  any 
other  man,  on  the  face  of  the  earth."  (Numb.  12  ch  3  v.) 

•  tnD  ion*  nn  Satsn  uVa»n  DIN  ntto  "  Pride  win  lower  a  man, 
but  the  modest  will  obtain  honour."  (Prov.  29  ch.  23  v.) 

143.  2.  The  avaricious  is  only  desirous  of  accumulating 
money,  and  viewing  the  means  as  the  real  object  of  his  exist- 
ence, he  denies  himself  every  enjoyment,  though  it   might 
even  tend  to  invigorate  his  body  and  mind — neglects   the  ob- 
servance of  many  duties,  because  they  must  cost  him  money — 
and  is  led  away  to  commit  many  sins,  from  his  desire  to  pos- 
sess. 

Han1"?  pr  root  ton  D';n  vSa  "^  "  The  avaricious  employs  the 
•  "ipt?  not>t3  O'Ujr         worst  means  ;  he  invents 
fraudulent  pretexts,  to  deceive  with  lying  words  the  innocent,  and 
to  oppress  the  lowly."     (Is.  32  ch.  7  v.) 


76 

•  \"y  yi  WK  pn1"?  Snaj  "  The  man,  who  is  eager  for  money, 
possesses  an  evil  eye"  (i.  e.  is  envious).  (Prov.  28  ch.  22  v.) 

144.  Benevolence  and  a  rational  enjoyment  of  his  lawfully 
acquired  property,  on  the  other  hand,  are  highly  beneficial  to 
man,  since  they  promote  his  temporal  and  spiritual  welfare, 
and  will  always  secure  him  the  love  of  God  and  men. 

•  n  riDinoi  31  IXIND  'n  nso-a  oya  aia  "  It  is  better  to  possess 
little,  with  true  reverence  of  God,  than  to  have  great  riches,  with  a 
disturbed  conscience."  (Prov.  15  ch.  16  v.) 

•  Si1"?  innbo  fru  "D  TIT  Kin  \y  31ta  "  The  liberal  man  will  be 
blessed,  for  he  gives  of  his  bread  to  the  poor."  (Prov.  22  cb.  9  v.) 

145.  3.  Envy  promotes  hatred  and  strife,  and  thug  causes 
the  transgression  of  all  the  commandments;  the  envious  enjoys 
neither  rest  nor  satisfaction,  and  is  therefore  the  cause  of  un- 
happiness  to  himself  and  others. 

146.  But  contentment  with  his  lot  and  good-will  towards 
others  will  make  a  man  serene,  tranquil  and  satisfied.     For 
the  contented  man  never  envies  the  possessions  of  another, 
but  trusts  in  God,  and  fulfils  his  duties  with  scrupulous  care. 

•  nwp  niDXJJ  3p"N  K31D  31?  O'lao  "H  "  A  contented  heart  pre- 
serves the  body  healthy,  but  envy  destroys  the  bone."  (Prov.  14  ch. 
30  v.) 

147.  4.  Anger  is  very  injurious  to  man's  health,  disturbs  his 
understanding,  irritates  him  no  less  against  God  than  against 
men,  and  is  the  fruitful  source  of  a  variety  of  sins. 

•  yvD  an  non  Syai  {no  mr  «]K  BTK  "  An  irritable  man  excites 
quarrels,  and  a  passionate  man  commits  many  faults."  (Prov.  29 
oh.  22  v.) 


77 

148.  Patience,  mildness  and   suavity  of  temper,  however, 
are  an  honourable  distinction  to  man,  as  they  are  the  source 
of  joy,  bring  comfort  in  adversity,  and  enable  him  to  be  a  true 
worshipper  of  God. 

•  Tj?  noSn  mro  SPDI  injnD'ax  "px  aiB  "  A  forbearing   man  is 
better  than  one  strong  in  arms  ;  and  he  who  governs  his  passions  is 
better  than  the  conqueror  of  a  city."  (Prov.  16  ch.  32  v.) 

149.  5.  Intemperance  in  eating  and  drinking,  leads  to  extrava- 
gance, wastefulness,  poverty,  and  lastly  to  stealing  and  other 
vices;  it  is  for  this  reason,  that  we  were  commanded  to  punish 
a  young  man  with  death,  who  had  become  intemperate,*  to 
prevent  him  from  committing  greater  crimes. 

mjttl  —  117  'BUK  hi  iniDJni  •  WOI  ¥711  "  He  (the  disobedient 

••pipDjnn  child)  is  a  glut- 
ton and  a  drunkard  ;  and  all  his  townsmen  shall  stone  him — and 
thus  thou  shalt  remove  the  evil  from  amidst  thee."  (Deut.2 1  ch.  22  v.) 

•  nnii  traSn  D\inpl  Env  Sbin  »OD  O  "  The  drunkard  and  glutton 
must  become  poor,  and  drowsiness  will  clothe  a  man  in  rags." 
(Prov.  23  ch.  21  v.) 

150.  But  moderation  confers  upon  man  a  sound  body  and  a 
vigorous  and  cheerful  mind.     The  moderate  man  says,  I  eat 
only  to  live;  but  live  not  to  eat.    And  whereas  he  knows,  how 
to  limit  his  wants  to  the  indispensable,  he  will  never  expose 
himself  to  the  temptation  of  procuring  his  livelihood  in  an 
unlawful  manner. 

•  lonn  D'jrcn  |B31  wflj  yyth  SDN  pn*  "  The  righteous  eats  only 
to  satisfy  his  hunger  ;  the  wicked  have  never  enough."  (Prov.  13 
ch.  25  v.) 

*  It  in  namely  one  of  the  characteristic  features  in  the  law  relative  to  the 

disobedient  child. 

Translator. 


78 

151.  6.  Idleness  and  slothfulness  depress  man's  spirit,  lead 
him  to  bad  thoughts,  wicked  actions,  poverty,  and  to  every 
species  of  sins.     Even  if  he  were  guilty  of  nothing  else,  save 
the  mere  nothing-doing,  it  would  nevertheless  be  unpardon- 
able, to  spend  the  noble  and  valuable  time,  his  life,  so  uselessly. 

•  r\wyh  VT  UNO  o  lirvnn  S*J7  mxn  "  The  desires  of  the  lazy  man 
will  kill  him,  for  his  hands  refuse  to  work."  (Prov.  21  ch.  25  v.) 

•  rrrwD  hyih  Kin  nx  irox^DS  nsnnn  DJ  "  Even  he,  who  is  slow 
in  his  business,  is  a  brother  to  the  spendthrift."  (Prov.  21  ch.  25  v.) 

152.  Activity  and  industry  are  in  fact  a  part  of  the  duties 
of  man,  and  he  is  intended  by  God  for  labour  and  employ- 
ment ;  for  it  is  said  (Gen.  3  ch.  19  v.) : 

*  DH1?  bSKH  "]3X  fi;?ia  "  In  the  sweat  of  thy  brow,  thou  shalt  eat 
bread." 

Labour  makes  a  man  healthy,  and  tends  to  raise  his  spirits, 
and  is  the  best  preservative  from  want  and  sin.  And  when 
man  does  his  part  with  diligence,  he  may  also  rely  then  with 
confidence  on  the  blessing  of  God. 

•DnS  rrnn  rrnil  Snsran  D-xnn  T  "  The  hand  of  the  industrious 
will  govern  ;  but  the  lazy  must  be  tributary."  (Prov.  12  ch.  24  v.) 

153.  7.  Bad  company  has  a  very  pernicious  influence  on  the 
heart  and  morals  of  any  man  ;  it  makes  him  forgetful  of  his 
duties,  and  seduces  him  to  the  commission  of  many  vices. 
The  bad  examples,  which  he  sees,  work  imperceptibly  on  his 
mind,  and  are  the  cause  -of  his  losing,  by  degrees,  all  taste  for 
what  is  good,  and  of  at  last  extinguishing  in  him  every  germ  of 
virtue.     We  therefore  find,  that  the  pious  David,  and  the  wise 
Solomon,  commence  their  respective  books,  with  an  admoni- 
tion against  the  frequenting  of  bad  society. 

iSn  SN  ^2  •  Nsn  hx  D'Ktan  -jimr  DN  M3  "  My  son  t  if  sinners  will 
•  onrroo  f?:n  ym  an«  im        mislead  thee  to  folly. 


79 

listen  not  to  them !  My  son !  go  not  with  them,  and  avoid  their 

paths."  (Prov.  1  ch.  10— 19v.) 

oyv"\  nxjn  ^n  «S  i^«  BTKH  new  "  O  happy  is  the  man,  who 
Q"yh  317D31  nny  t^S  O'tNtDn  "p^l         never  came  in  the  coun- 

«  •  3ty  N1?        cil  of  the  wicked  ;    who 

never  stood  in  the  path  of  sinners,  and  never  sat  where  deriders 

sit."  (Ps.  1,v.  I.) 

154.  But  the  intercourse  with  the  zinse,  nay  even  the  desire 
for  good  company,  ennobles  a  man,  incites  him  always  to  the 
practice  of  virtue,  and  enables  him  to  accomplish  the  object  of 
his  being  here ;  which  is,  to  grow  daily  in  wisdom  and  virtue. 

•  JMT  D'VD3  n;ni  Durv  O'Don  n«  ^Sin  "  The  associate  of  fools  will 
be  unhappy ;  but  he,  who  holds  intercourse  with  the  wise,  will  be- 
come wise  himself."  (Prov.  13  ch.  20  v.) 


CHAPTER  X. 

3.  OF  THE  DUTIES  TOWARDS  OUR  FELLOW-MEN. 

• 

155.  What  does  Holy  Writ  say,  concerning  the  duties  which 
we  have  to  observe  towards  our  fellow-men  ? 

niB^  DN  o  ion  tnn  'n  nni  aio  no  DIK  ^  Tjn  "  It  has  been  told 

•  ynbN  Dy  roS  pvm  non  ron&o  DS^D       thee,  O  man ! 

what  is  good,  and  what  the  Lord  asks  of  thee  :  to  exercise  justice, 

to  love  mercy,  and  to  walk  humbly  before  thy  God."  (Micah,  6  ch. 

ST.) 

•  'n  'JK  1103  "IjnS  ronao  "  And  thou  shall  love  thy  neighbour  as 
thyself,  I  am  the  Eternal'1  (who  command  it  thee).  (Lev.  19  ch. 
18  v.) 

1 56.  Do  these  duties  constitute  an  essential  part  of  our  holy 
religion  ? 

Most  undoubtedly  ;  the  love  of  our  neighbour  is  the  founda- 
tion of  all  the  other  laws,  and  is  derived  immediately  from  the 
love  we  ought  to  bear  to  God. 

157.  Please  to  explain,  how  the  love  towards  our  neighbour 
is  connected  with  our  love  towards  God. 

Whoever  loves  and  honours  God  sincerely,  will  also  love 
all  those  whom  he  has  made  after  his  likeness,  and  whom  he 
has  destined  for  everlasting  beatitude. 

•  DD'nSx  'n1?  DHK  D":3  "  Ye  are  the  children  of  the  Eternal  your 
God."  (Deut.  14  ch.  1  v.) 

And  would  not  every  good  child  willingly  contribute,  what- 


81 

ever  he  can,  to  make  his  brothers  feel  comfortable — and  that 
the  Father,  who  loves  them  all,  should  find  pleasure  in  the 
happiness  of  his  children? 

158.  How  are  we  to  understand — according  to  the  interpreta- 
tion of  our  wise  men — the  expression  in  Deut.  1 3  ch.  20  v.j  10  ch. 
20  v.;   and  13  ch.  5  v. :  n  n  p  3  T  "?  1  "}*nhK  'n  r\N TOriN1?    "  The 
Eternal  thy  God  thou  shall  love,  and  to  him   thou  shall  AD- 
HERE"? 

•  'Ul  DHDH  SlDJ  re^nai  r:m3  pmn  "  Imitate    thy  God,   in  his 
}Un  Nin  nn  Dim  nnx  e]K  Dim  Kin  HO         acts    of   kindness    and 
•  'Ul  fun  nnx  *]K         mercy.     As  he  is  mer- 
ciful, so  be  thou  too  merciful ;  as  he  is  gracious,  so  shalt  thou  be 
gracious  ;  and  as  he  is  kind  to  all,  so  shall  thy  kindness  extend  to 
all  his  creatures." 

159.  Are  there  any  other  expressions  in  the  Talmud,  which 
teach,  that  the  love  of  our  neighbour  is  the  foundation  of  our 
whole  law?     Will  you  please  to  state  some  of  them? 

SSo  in?  1103  ~\yh  mnxi  IDIX  Krpy  ':n  "  Rabbi  Akiba  (one  of 

•  mina  SnJ         the  most  eminent  of 

our  teachers)  says  :  The  principal  article  of  our  religion  is  :  Love 
thy  neighbour  as  thyself." 

And  when  a  heathen  once  asked  our  great  teacher  Hillel, 
concerning  our  religion,  and  wanted  to  know,  in  few  words, 
in  what  it  really  consisted ;  this  Rabbi  answered  him  : 

Sj  I1?  NH  T3;m  xS  -panS  ^D  iVi  no  "  Do  nothing  to  thy  neigh- 
•  niDJ  S't  TWITS  TVXI  nSo  mmri       bour,  that  thou  wouldst 
dislike  to  be  done  to  thee.     Here  thou  hast  the  whole  law  ;  all  the 
rest  is  but  a  commentary  (or  consequence),  go  and  learn  it." 
12 


82 

160.  Whom  does  Holy  Writ  Style  jri  wny  HN  neighbour,  fel- 
low-man, brother?     Are,  those  persons  also  understood,  who  pro- 
fess another  religion? 

Not  alone  Israelites,  but  also  all  other  men  who  live  in  the 
same  state  with  us,  are  included  in  these  terms;  no  matter  what 
religion  they  may  profess,  or  to  what  nation  they  may  belong. 

161.  Can  you  prove  this  from  Holy  Writ  ? 

It  can  be  incontrovertibly  established  from  many  passages; 
for  in  the  first  place,  whenever  the  Israelite  alone  is  meant, 
the  words  'lay  (Hebrew)  or  Saw  '32  (children  of  Israel)  are 
expressly  added;  for  instance:  Lev.  25  ch.  46  v.;  Deut.  15  ch. 
12  v.  and  24  ch.  7  v.  and  many  other  places; — and  secondly, 
we  find,  that  the  Egyptians  even,  who  at  that  time  treated  the 
•  nrnyi  HND  now  i  ny  i  HKD  KTN  i^Ntsn  Israelites  most  cruelly, 
are  expressly  called  our  neighbours,  our  fellow -men.  (Exod.  1 1 
ch.  2  v.) 

162.  What  rule  of  conduct  does  Scripture  recommend  us  to 
observe  towards    the  Egyptians,  after  we  had  been  delivered 

from  their  slavery,  and  had  left  their  land — and  towards  the 
people  O/"EDOM,  who  were  the  first  to  march  out  with  a  strong 
army  to  extirpate  the  Israelites,  without  their  having  received  any 
provocation  from  them? 

•  t-*in  ynt^t  o  'Dit-<  aynn  t-*1-?  "  Thou  shah  not  reject  the 
Edumite,  for  he  is  thy  brother." 

•  i)HN3  n"n  "tf  o  '1VD  3jmn  i6  "  The  Egyptian  also  thou  shall 
not  reject,  for  a  stranger  thou  hast  been  in  his  land."  (Deut.  23  ch. 
8v.) 

163.  What  conclusion  ought  we  to  draw  from  this  ? 


83 

That  we  are  in  a  much  greater  degree  obliged,  according  to 
the  doctrines  of  our  religion,  to  love  those  as  brothers,  who 
are  in  fact  our  neighbours,  our  fellow-citizens,  and  are  the 
inhabitants  of  the  same  state,  where  we  enjoy  equal  protection 
with  them,  and  to  whom  we  are  accordingly  bound  by  grati- 
tude and  the  ties  of  a  common  country. 

164.   What   does  religion  demand  of  us  in  relation  to   the 
foreigner  and  stranger? 

pN3  Divn  0"U  O  UttlSn  *6l  ruin  vh  "U1  "  A  stranger  ye  shall  not 

•  DnXD         offend    with   words, 

nor  oppress  ;  for  you  have  yourselves  been  strangers  in  the  land  of 
Egypt."  (Ex.  22  ch.  20  v.) 

niTND  inx  Uin  vh  DJ^-KO  tj  -jrix  lir  O1  "  And  if  a  stranger  dwell 

•poo  iS  nanKi  DDAK  tin  tin  D  j1?  rrrr  ODD       with  you  in  your  land, 

•  DDTiSx  'n'JX         you  shall  not  do  him 

any  wrong  ;  he  shall  be  as  good  to  you,  as  a  native  of  your  land, 
and  thou  shalt  love  him,  this  stranger,  as  thyself,  lam  the  Eternal 
your  God."  (Lev.  19  ch.  34  v.) 

ohiy  npn  un  TiSi  ooS  nnx  npn  ^npn  "  You,  the  whole  congre- 
•  'n  "JS1?  "»J3  ODD  DD^n-n1?  gation,  have  but  one 
law,  as  well  the  stranger,  who  sojourns  with  you,  as  yourselves  (the 
Israelites).  An  immutable  statute  this  shall  be  for  all  your  gener- 
ations :  that  you  and  the  stranger  shall  be  alike  before  the  Eternal." 
(Num.  15  ch.  15  v.) 

t6l  D'Jfl  W  »6  IPX  —  'ui  Kin  DDTlSN  'n  O  "  For  the   Eternal 
oranto  nSoBn  on1?  iS  nnS  ij  an«i  nnt?  np'      your  God  is,  &c. 

•'UOJnnK       who  judges  not 

the'appearance  of  the  person,  and  takes  no  bribes— and  who  loves 
the  stranger,  to  give  him  food  and  clothing  ;  ye  therefore  must  love 
the  stranger,  &,c."  (Deut.  10  ch.  17—19  v.) 


165.  But  does  Holy  Writ  any  where  make  a  difference,  between 
the  Israelite  and  the  other,  who  is  no  Israelite,  in  those  laws  and 
prohibitions,  which  forbid  us  the  committal  of  something  against 

our  fellow-men? 

No  where  do  we  find  a  trace  of  such  a  difference.  God  says, 
thou  shalt  not  commit  murder  !  thou  shalt  not  steal,  not  cheat! 
And, 

•  niwMi  Sp^ns  mn3  tsaiPDa  Sip  ityyn  vh   "  You  shall  do  no 
injustice,  in  judgment,  in  dry  measure,  in  weight,  and  wet  measure." 
(Lev.  19  ch.  35  v.) 

In  every  place  the  action  itself  is  prohibited,  as  being  an 
abomination  to  God,  without  respect  to  the  person,  against 
whom  it  is  committed.* 

166.  What  do  our  wise  men  say  concerning  him,  who  permits 
himself  to  offend  or  to  cheat  any  one,  who  is  not  a  Jew? 

Our  sages  declare  unanimously,  that  such  an  Israelite  offends 
not  only  most  grossly  against  the  express  laws  of  God;  but  that 
he  is  at  the  same  time  guilty  of  the  unpardonable  offence  of 
profaning  the  holy  name  of  God  :  because  he  lowers  his  reli- 
gion and  his  fellow-believers  in  the  estimation  of  the  other 
nations.  And  we  find  written  (Lev.  22  ch.  32  v.): 

'33  11D3  TilsnpJi  "Bnp  DP  riN  ibSnn  &6l  "  And  you  shall  not  pro- 
•  DDBHpD  'n  'JK  SNIET  fane  my  holy  name  ; 
I  will  be  sanctified  among  the  children  of  Israel,  I  am  the  Eternal 
who  sanctifies  you." 

*  It  appears  however  that  tlavery  was  absolutely  interdicted  amongst 
the  Jews  themselves,  whereas  it  was  permitted  to  buy  foreign  or  domestic 
slaves  (Lev.  25  ch.  44  and  45  v.)  belonging  to  other  nations;  it  must  never- 
theless be  observed,  that  it  was  prohibited,  to  subject  a  stranger  even  in  the 
first  instance  to  slavery,  as  the  buying  of  slaves  alone  is  permitted,  but  not 

stealing  them. 

Translator. 


85 

167.  Do  the  Talmudists,  who  did  not  enjoy  the  privileges  of 
zens,  which  bind  us  more  closely  to  the  other  inhabitants  of 

the  state,  teach  us  to  love  and  benejlt  our  fellow-men,  who  pro- 
fess another  religion? 

Yes;  for  they  teach:  every  Israelite  is  commanded  by  the 
divine  law,  to  love  those  persons  of  all  nations,  who  observe 
the  seven  precepts  of  the  children  of  Noah.  He  is  accordingly 
obliged,  to  visit  their  sick,  to  bury  their  dead,  to  support  their 
poor,  and  to  assist  those  of  them,  who  may  stand  in  need  of 
assistance,  as  well  as  those  of  the  Israelites;  and  there  is  there- 
fore no  act  of  philanthropy,  which  a  true  Israelite  can  abstain 
from  exercising  towards  the  observers  of  the  precepts  given  to 
Noah.  (69.) 

168.  Should  we  now  loan  money  without  interest,  to  a  man 
who  is  not  a  Jew  ? 

By  all  means;  for  there  is  no  difference  in  this  respect  even 
between  an  Israelite  and  a  stranger,  as  long  as  he  wants  the 
money  for  the  purchase  of  necessaries  of  life,  and  not  for  the 
sake  of  trading  with  it.  And  we  find  the  following  precept  of 
philanthropy  and  benevolence: 

aanni  -u  ia  npmni  ~\^y  rr  HBDI  ynx  ^n11  -31  "  If  thy  brother  be- 
)  rrinrn  ~\vn  int^n  npm  "-?$>*  "py  sm        come  poor  near 
jnn  *6  IBM  nx  ~\ny  yrm  TII  friSKD       *hee>  an<J  let  h's 
•  ]S3N  jnn  yh  n-aiD3l         hand    sink    (be 

reduced)  :  thou  shalt  assist  him,  as  also  the  stranger  and  sojourner, 
that  he  may  live  with  thee.  Thou  shalt  not  take  from  him  any 
interest  or  advance,  and  thou  shalt  fear  thy  God,  and  suffer  thy 
brother  to  live  near  thee.  Thou  shalt  not  loan  him  thy  money  on 
interest,  nor  thy  food  at  advance."  (Lev.  25  ch.  35  v.) 


86 

169.  But  what  is  intended  to  be  prohibited  in  Deut.  23  ch. 
20  v.  as  the  TAKING  OF  INTEREST  is  so  very  clearly  forbidden, 
not  alone  in  the  foregoing  passage,  but  also  in  Exodus  22  ch. 
24  v.  ? 

In  this  passage,  it  is  forbidden  to  any  Israelite,  (according  to 
the  interpretation  of  the  Talmudists  and  all  other  learned 
men,)  who  is  obliged  to  borrow  money,  to  give  any  interest 
therefore  to  any  other  Israelite. 

SDK  "\m  *]D3  1l?3  ynvh  YSWI  «S  "  Thou  shalt  not  pay  any 
HI1"?1-?  mm*-*)  "]W  1V*<  13T         interest  to  thy  brother, 
•(  mSnS  TVS"!  JIV         not  on  money,  not  on 
food,  nor  on  any  thing  else,  for  which  interest  is  demanded." 

170.  Can  you  give  any  reason,  why  it  was  prohibited  to  pay 
interest? 

Because  the  whole  polity  of  the  Israelitish  people  aims  sole- 
ly, at  forming  them  into  a  nation  of  agriculturists,  who  were  not 
to  be  engaged  in  trading,  but  to  depend  chiefly,  for  their  mainte- 
nance, upon  the  cultivation  of  the  soil,  and  the  necessary  arts 
and  mechanical  occupations.  For  this  reason  were  the  com- 
mandments relative  to  the  sabbatic  year,  and  the  many  other 
agrarian  laws,  instituted.  It  was  therefore  made  obligatory 
upon  the  Israelites,  not  only  to  assist  one  another  with  loans, 
when  any  one  was  in  distress,  without  receiving  any  interest; 
but  it  was  also  strictly  prohibited  to  pay  any  interest  for  money 
advanced.  For  agriculture  could  never  afford  the  means  of 
paying  it,  and  the  country  and  community  might  perchance 
suffer  in  consequence.  As  the  inability  of  complying  with  the 
terms  of  the  loan,  would  invariably  tend  to  transfer  the  land 
from  its  owner  to  the  lender  of  the  money ;  and  this  again 
would  be  the  means  of  bringing  large  estates  in  the  hands  of 
the/wo,  to  the  prejudice  of  the  many;  since  it  can  be  proved, 


87 

by  every  day's  experience,  that,  when  a  man  has  once  acquired 
a  large  amount  of  property,  it  must  of  necessity  increase;  and 
thus  the  accumulation  in  the  hands  of  one  or  a  few  of  a  large 
portion  of  the  land  or  money  of  a  country,  will  create  a  kind 
of  aristocracy,  capable  of  acquiring  an  undue  degree  of  politi- 
cal influence,  because  the  multitude  must  look  up  to  them  as 
masters  or  protectors;  and  this  again  would  have  been  evident- 
ly against  the  tendency  of  the  Mosaic  code,  whose  institutions 
throughout  are  intended  to  form  a  state,  in  which  each  man 
should  have  an  interest  in  the  soil,  and  in  which  one  man 
should  be  upon  an  equality,  with  his  more  opulent  and  learned 
neighbour. 

171  What  is  then,  according  to  the  view  just  given,  the  intent 
of  the  <2\st  -o.  of  the  23  ch.  of  Deui.? 

It  is  only  a  continuance  of  the  preceding  verse. 

•  "1'Brn  vh  TTwHl  "pt?n  nojS  "  If  the  native  will  not  loan  thee  with- 
out interest :  thou  mayest  then  give  interest  to  the  foreigner,  but 
never  to  thy  brother"  (the  Israelite). 

Some  of  our  learned  men  add  the  following  explanation:  If 
thou  hast  promised  interest  to  a  foreigner,  thou  art  bound  to 
give  it  him;  but  if  thou  hast  made  such  a  contract  with  an 
Israelite,  it  is  void,  and  thou  art  not  at  liberty  to  comply  with 
its  conditions. 

See  Abarbanel  and  R.  Abadya  Sapurny. 

1 72.  But  suppose  the  verse  had  another  meaning,  and  should 
not  refer  to  the  BORROWER,  but  to  the  LENDER  ;  and  that  its  im- 
port be  :  "  From  a  stranger  thou  mayest  TAKE  interest,  but  not 
from  thy  brother!"  will  this  permit  us  to  loan  to  those  on  USURY 
who  are  not  of  our  faith? 


88 

We  can  by  no  means  give  such  a  turn  to  this  precept.     For, 

in  the  first  instance,  this  passage  can  not  allude  to  usury ,  since 

we  do  not  find  a  word  of  this  import  in  the  Holy  Scriptures.* 

Secondly,  all  our  fellow-citizens,  no  matter  of  what  faith  they 

may  be,  are  our  brothers,  and  we  are  accordingly  obliged  to 

assist  them  in  their  need  without  compensation. 

jnnn  UN-ID  irw  Sx  wSn  uSoS  IT-IK  DK  NiSn  "  Have  we  not  all  one 

•  rn&O  1ff'K  "IJSJ         father?  has  not  one 

God  created  us  all  ?  why  then  should  one  brother  act  deceitfully 
towards  the  other  ?"  (Mai.  2  ch.  10  v.) 

173.    What  then  is  the  difference,  in  relation  to  the  taking  of 
interest,  between  the  Israelite  and  the  stranger? 

If  our  fellow-man,  who  is  not  an  Israelite,  wants  money 
towards  the  support  of  his  family,  or  the  prosecution  of  his 
agricultural  or  domestic  occupation,  we  are  forbidden  by  our 
religion,  to  demand  any  interest;  for  the  consciousness  of  hav- 
ing done  our  duty  as  men,  and  acted  as  God  commands,  should 
of  itself  be  su  fficient  reward  for  us.  But  if  our  neighbour,  who 
is  no  Israel  ite,  wants  to  employ  the  loan  for  a  mercantile 
speculation  or  similar  purposes,  it  is  lawful  for  the  lender  to 
ask  for  himself  a  small  share  of  the  profits,  or  what  is  the  same, 
to  take  as  much  interest,  as  the  general  custom,  or  the  law  of 
the  land  permits.  But  if  the  borrower  be  an  Israelite,  it  is 

*  All  etymologists  must  agree  in  this  respect  with  our  doctprs;  for  usury 
means  more  than  legal  interest;  but  no  where  in  the  Mosaic  law  is  there  any 
proportion  given  for  lawful  interest,  according  to  which  the  relative  import 
of  the  word  usury,  or  the  excess  of  interest,  might  be  fixed;  but  every  where 
all  kinds  of  interest,  without  reference  to  the  amount,  are  strictly  prohibited. 
And  as  no  kind  of  interest  is  allowed  by  law;  it  is  evident,  that  there  can 
be  no  word,  which  signifies  usury. 

Author. 


89 

unlawful  to  take  any  interest  at  all,  unless  the  lender  assume 
a  greater  share  of  the  loss,  (if  any  there  be,)  than  he  receives 
profit,  in  case  the  speculation  should  turn  ouj:  profitably.  For 
instance,  if  he  contracts  to  receive  a  third  part  of  the  profit, 
he  must  suffer  half  the  loss,  and  so  on,  for  a  greater  or  smaller 
share  of  profit;  so  that  the  lender  should  not  have  too  great  an 
advantage  over  the  borrower,  and  that  the  latter  should  be 
considered  more  in  the  light  of  an  agent,  than  as  the  sole  pro- 
prietor of  the  loaned  money.  But  the  lender  of  the  money  or 
merchandise  has  this  advantage  ;  in  case  the  agent  dies,  and 
he  can  identify  the  goods,  or  prove  any  money  found  to  be 
the  sum  he  left  with  him,  or  the  proceeds  of  the  goods  he 
entrusted  to  him,  he  can  claim  them,  no  matter  how  many 
other  creditors  the  deceased  may  have  besides;  since  the  goods 
or  the  money  were  always  his  property.  And  whereas  the 
lender  is  always  considered  as  the  proprietor,  he  is  bound  to 
pay  the  agent  for  his  trouble,  in  case  there  be  neither  profit 
nor  loss,  if  they  have  originally  agreed  for  half  profit  and  loss. 
But  if  the  lender  has  consented,  to  assume  two  thirds  of  the 
loss  against  the  chance  of  receiving  one  third  of  the  profits, 
the  agent  cannot  claim  any  remuneration,  if  there  be  neither 
profit  nor  loss.* 

1  74.  Can  you  point  me  out  a  Psalm,  in  which  the  chief  duties 
towards  our  neighbours  are  laid  down  in  the  sublime  language  of 
sacred  poetry  ?  !;  $  j;; 

iSniO  11J'  'D  'n  "  Who  can  sojourn  in  thy  tabernacle  ?  O  Lord  ! 
1H3  per  'D      Who  can  dwell  on  thy  holy  mountain  ? 


*  The  greater  part  of  this  paragraph  is  not  in  the  original,  but  has  been 
extracted  from  the  ryn  mv  from  the  Section  on  Interest  (Chap.  177), 
where  the  other  laws  relative  to  this  subject  are  laid  down  more  at  large. 

Trantlator. 
13 


90 


'  S^fll  O'Dn  ^in     He,  who  walks  uprightly,   and  exercises 

righteousness, 
133*73  nox  1311      And  speaks  truth  in  his  heart ; 

Who  calumniates  no  one  with  his  tongue, 
Does  no  evil  to  his  neighbour, 
ip  hy  Xt?J  xS  nflim      And  never  reviles  those  near  to  him  ; 
DXDJ 1TJ73  H13J      Esteems  not  the  contemptible, 
13D11  Vi  'XI'  nxi      And  honours  those,  who  fear  the  Eternal ; 
#3150      Who  swears  to  his  injury,  and  breaks  not 

his  oath ; 

13DD      Who  never  loans  his  money  on  interest,* 
And  protects  the  innocent  without  bribes  ; 
He,  who  acts  so,  shall  not  be  moved  for 
ever."  (Ps.  15.) 


np*7 


nSx 


*  In  explanation  of  this  passage,  it  is  asked  in  the  Talmud  (Tractate  Ma- 
coth,  Folio  24)  :  To  whom? 

•  '1DJ  JV3"!  iVsN  "  Even  to  the  stranger,  to  the  pagan." 

In  the  same  place  we  also  read  the  following : 

Moses  taught  us  our  religion  in  613  precepts :  David  (Psalm  15)  compre- 
hended them  in  eleven,  as  enumerated  above  ;  Isaiah  (33  ch.  15  v.)  comprised 
them  in  the  following  six  : 

D'-WD  1311  nipiy  "jSn  "  (The  pious  man)  walks 
OWN    int?3  innn  van  *iyj  in     righteousness  ; 

•jmnwvDrryoXJM  CTDT  speaks  honestly  the 

truth  ;  despises  unjust  advantages  ;  withdraws  his  hands  from  the 
touching  of  bribes  ;  closes  his  ear  against  blood-thirsty  calumny, 
and  his  eyes — not  to  behold  the  evil  done." 

Micah  (6  ch.  8  v.)  taught  us  all  the  precepts  in  three  articles  :  "  To  do 
justice,  to  love  mercy  and  benevolence,  and  to  walk  in  silent  meekness  before 
thy  God." 


91 

1 75.  What  does  religion  command  us  in  relation  to  those  who 
have  offended  us,  or  who  conduct  themselves  in  general  as  our 
enemies  ? 

•pS  Sr  SN  iStsoai  noi?n  Sx  pMX  Saja    "  Rejoice  not,  when   thy 
•  rrjn  jni  'n  nxv  |3  enemy  falls ;    be   not 

glad,  when  he  stumbles  ;  for  the  Eternal  would  see  it,  and  disap- 
prove of  it."  (Prov.  24  ch.  17  v.) 

inpBTi  XD¥  DX1  DnS  inVoxn  -ixjff  ajn  DX  "  Is  thy  enemy  hungry, 
'm  WJ-O  Sy  nnn  nnr><  D^nJ  O  O'D         offer   him  bread  ;   is 

•  "\h  thv.         he  thirsty,  give   him 

water.     And  though  thou  shouldst  thus  heap  coals  on  his  head,  yet 
will  the  Eternal  reward  thy  deed."  (Prov.  25  ch.  21  v.) 
ua'twi  a»n  nyn  nnn  ix  "\y»  tw  ^jsn  '•a  "  If  thou  shouldst  find  the 
iNttyn  nnn  yai  i^atsr  linn  nxnn  '3  •  i*~?       ox  or  the  ass  of  thy 
•  my  ar^n  atjr  iS  aryn  nSnni        enemy  going  astray, 
thou  must  return  the   same  to  him.     If  thou  seest  the  ass  of  him 
who  hates  thee,  laying  under  his  burden,  thou  darest  not  withhold 
thy  assistance  from  him  ;  but  thou  shalt  help  him  to  unload."  (Exod. 
23  ch.  4  v.) 

n«  rrain  noin  •  "jaaSa  ^nx  nx  xjt^n  vh  "  Hate  not  thy  brother 

•  iwn  N1?!  Dpn  xS  NOTl  rSy  X'»yn  xSl  in'O^;        in  thy  heart !   Thou 

mayest  reprove  thy  neighbour,  but  darest  not  cherish  against  him 

the  remembrance  of  the  offence.     Thou  shalt  not  take  revenge,  nor 

reserve  thy  anger."  (Lev.  19  ch.  17  v.) 

1 76.  How  do  our  wise  men  explain  the  concluding  part  of  the 
last  verse ? 

"  If  some  one  has  denied  thee  a  favour,  (thus  says  the  Tal- 
mud— Tract  Ybraa,  Fol.  23,)  and  desires  at  any  time  hereafter 
any  service  from  thee ;  thou  shalt  not  refuse  it  to  him  :  Thou 
shalt  not  take  revenge !  But  thou  must  neither  say  to  him : 


92 

'  Behold,  I  serve  thee  now,  although  thou  didst  refuse  the 
favour,  which  I  asked  of  thee.'  As  soon,  as  thou  speakest 
thus,  thou  hast  transgressed  the  commandment :  '  Thou  shall 
not  reserve  any  anger  /' ' 

3"W  iS  r\wyx  p  'S  rvoy  11? KD  "raxn  SN  "  Say  not,  I  will  treat  him, 
•  iSyflD  wvh        as  he  has  treated  me  ; 

I  will  act  towards  every  one,  as  he  has  acted  towards  me."  (Prov. 
24  ch.  29  v.) 

177.  What  else  should  we  infer  from  these  doctrines,  and  con- 
sider accordingly  as  a  sacred  duty  ? 

If  the  religion,  which  we  profess,  commands  us  to  cherish 
love,  forbearance,  and  lenity  towards  our  personal  enemies, 
those  who  have  actually  offended  us  :  we  must  conclude,  that 
we  have  even  less  right  to  hate  or  offend  those  Israelites,  who 
have  been  guilty  of  such  sins,  for  which  they  are  answerable  to 
God  alone.  4For  in  the  first  place,  a  man  can  easily  repent  for 
any  and  every  one  of  such  transgressions,  nay  even  privately 
and  at  all  times.  (§  118,  &c.)  Secondly,  it  is  not  our  business 
to  take  God's  part ;  it  would  certainly  be  punishable  arrogance 
in  us,  to  presume  to  act  as  his  representatives  or  avengers. 

•  irnStf  'nS  mnDJn  "  Secret  actions  are  reserved  for  the  Eternal 
our  God  alone."  (Deut.  29  ch.  28  v.) 

•  "|S  yon  'nS  nip  jn  nnStyx  inxn  *7K  "  But  thou  must  not  say,  I 
will  recompense  the  evil ;  trust  in  the  Eternal,  and  he  will  help 
thee"  (to  guide  thy  brother  in  the  path  of  virtue).  (Prov.  20  ch. 
22  v.) 

1 78.  Which  is  accordingly  the  line  of  conduct,  prescribed  to  us 
by  our  religion,  in  relation  to  those,  who  transgress  the  precepts 
of  this  religion  ? 

We  ought  to  endeavour  to  bring  back  such  an  erring  or 


93 

blinded  brother  by  mildness  and  indulgent  love — not  alone 
through  kind  words,  but  also  by  showing  him  ourselves  a  pat- 
tern of  virtuous  conduct.  We  are,  however,  not  permitted  to 
indulge,  on  any  account,  in  any  vindictive  feeling,  so  as  to 
offend  him,  or  make  him  ashamed. 

r  jfli  IIVDID  nnx  So'  •  yrnjr  nx  rvDin  riDin  '« Endeavour  to  reprove 
DP  xon  vSy  xem  «Si  S"  n  ?  nunt?D  thy  neighbour  in  so 
"n^S  pSn  iS  pi^  1T3n  'J3  mild  a  manner,  as 
(•  nijn  'n  D"3D11  not  to  make  him 

ashamed  ;  for  this  would  be  drawing  upon  thyself  a  great  sin,  as  we 
believe  :  he  who  makes  his  neighbour  publicly  ashamed,  has  no 
share  of  future  happiness."*  (§  87.)  In  short,  we  must  here  also 
apply  the  rule  (§  158.)  of  VD"n3  roSm  "  Walk  in  his  ways !"  For 
God  proves  himself  a  merciful  judge,  and  nowise  eager  to  punish 
sinners. 

Then  again,  an  unkind  demeanour  towards  a  sinner  would 
only  tend  to  remove  him,  our  erring  brother,  to  a  yet  greater 
distance  from  us,  and  render  every  effort  at  amelioration  in  him 
yet  more  difficult ;  and  thus  we  would  be  guilty  of  closing 
against  him  the  path  of  virtue,  to  which,  however,  it  is  our 
duty,  to  lead  him  back  by  gentle  means  and  an  amiable  de- 
portment to  him  on  our  part. 

•  TH3  D'KBn  mr  p  hy  'n  "iBn  3)ED  "  The  Eternal  is  good  and  up- 
right, he  therefore  shows  sinners  the  right  road."  (Ps.  25  ch.  8  v.) 

•  It  must  be  observed,  however,  that  on  certain  occasions  it  becomes  ne- 
cessary not  to  be  too  forbearing;  as  for  instance,  when  we  hear  acknowledged 
truth,  or  the  dignity  of  God  or  his  law  spoken  of  lightly,  and  it  might  be  in- 
jurious to  others  to  let  the  blasphemy  pass,  without  an  immediate  and  public 

notice  being  taken  of  it ;  for  we  say : 

•  3lS  112:)  ppSm  px  DBTI  S)Sn  wv  oipD3  "  Where  the  name  of 
God  is  profaned,  no  respect  is  shown  even  to  a  teacher." 

Translator. 


CHAPTER  XI. 

/ 

OF  THE  DUTIES  TOWARDS  THE  STATE. 

179.  How  are  the  duties  called,  which  we  owe,  in  accordance 
with  the  demand  of  our  religion,  to  the  whole  community  of  our 

fellow-citizens  ? 

They  are  called  the  duties  of  a  citizen,  or  duties  towards  the 
state  and  our  native  land. 

1 80.  In  what  particulars  do  they  chiefly  consist  ? 

In  fidelity  and  obedience  to  the  laws  and  authorities  of  the 
land,  in  esteem,  allegiance,  and  respect  to  the  government, 
and  attachment  to  the  country. 

181.  Which  is  properly  speaking  our  country,  as  we  live  now 
dispersed  in  every  part  of  the  world? 

Every  country  in  which  we  were  born,  or  where  we  have 
settled  ourselves  and  are  residents,  and  under  whose  laws  we 
enjoy  protection  and  security  of  person  and  property.  Particu- 
larly however  those  countries,  where  we  participate  equally 
in  the  administration  of  the  laws,  and  have  equal  political 
rights  with  the  other  inhabitants. 
i 

182.  What  does  our  religion  command  us  in  this  respect? 

That  we  shall  love  the  land,  in  which  we  live,  as  our  coun- 
try, and  contribute  all  in  our  power  towards  the  promotion  of 
its  general  prosperity,  and  the  preservation  of  its  peace  and 
good  order.  That  we  are  not  only  bound,  not  to  separate  our 
own  welfare  and  that  of  our  own  family  and  immediate  friends, 


95 

from  the  welfare  of  the  great  mass  of  citizens  of  the  state ;  but 
that  we  are  also  bound  by  the  laws  of  our  religion  and  of  the 
state,  to  defend  this  our  country  with  our  property,  and  if 
necessary  with  our  blood  and  life. 

1 83.  Must  this  duty  be  sacred  to  us  ? 

This  law,  and  the  love  of  our  country,  which  God  has  im- 
planted in  the  heart  of  every  human  being,  must  be  to  every 
upright  man  as  a  sacred  call  and  the  voice  of  God  ;  for  which 
reason  it  becomes  also  the  duty  of  every  Israelite,  to  join,  when 
called  upon,  the  defenders  of  the  country,  and  to  contribute 
under  every  circumstance,  all  his  individual  power  is  able,  to 
co-operate  with  the  rest  of  his  fellow-citizens,  in  maintaining 
the  independence  and  liberty  of  the  country,  in  which  he  is 
protected. 

1 84.  What  did  God  communicate,  through  the  prophet  Jere- 
miah, to  those  Israelites,  who  had  been  carried  captives  to  Baby- 
lon, although  their  stay  there  was  to  be  no  more  than  seventy 
years  ? 

DTD  U3  Saner  TiSx  nito*  'n  IDX  TO  "  Thus  speaketh  the  Eternal 
nx  isjn-n  pis  n«  iSowi  nu:  lyaii  istyi  Zebaoth,  the  God  of  Is- 
rrot?  o:>nt><  'rr^n  it?*-*  Tpn  DiSt?  rael :  Build  houses,  and 
rrrv  HDlSm  O  'n  hx  m^3  iSbanni  dwell  therein  ;  plant  gar- 
•  DlStf  DD1?  dens,  and  eat  their  fruit, 

and  seek  to  promote  the  peace  of  the  city,  whither  I  have  banished 
you,  and  pray  for  the  same  to  (me)  the  Eternal,  for  through  its 
peace  ye  also  shall  have  peace !"  (Jer.  29  ch.  5—7  v.) 
Again  we  read,  (Jer.  40  ch.  9  v.) : 

Op'HK  p  irr^-U  DnS  jntsn  "  And  Gedalyahu  caused 
n  nr-t  113J?1  p*O  !3tP  DHeon  113;?D      the  Israelites  to  swear, 
3CP!  Sa3       to  be  true  to  the  king 


96 

of  Babylon,  and  said  :  Fear  nothing,  in  being  subject  to  the  Chal- 
deans, remain  in  the  country,  and  serve  the  king  of  Babylon,  and 
you  will  fare  well." 

185.  What  inference  are  we  led  to  draw  from  the  foregoing  ? 
That  we  are  in  a  much  greater  degree  bound  to  serve  that 

state  with  all  our  power,  where  we  have  really  found  a  Aome, 
and  which  we  can  call  our  country ;  namely,  that  where  we 
enjoy  equal  civil  rights.  The  laws  of  such  a  country,  there- 
fore, must  be  sacred  to  us,  as  the  laws  of  our  religion.  But  it 
must  be  understood,  that  these  laws  must  not  circumscribe  our 
liberty  of  conscience,  nor  in  any  manner  tend,  to  compel  us, 
to  act  contrary  to  any  one  of  the  laws  and  ceremonies  of  our 
religion  ;  in  short,  the  authority  of  the  laws  of  the  land  is 
binding  upon  us  in  the  same  degree,  as  parental  authority  (of 
which  see  more,  §  85,  in  the  chapter  on  the  Decalogue). 

1 86.  What  rules  does  the  Talmud  lay  down,  as  general  princi- 
ples in  this  respect  ? 

•  r*»tn  i^nD^m  t-«*m  "  The  laws  of  the  land  are  valid,  and 
must  be  obeyed." 

•  jrp-n  xniaSo  \yi  tynan  KniD^D  "  The  power  of  the  govern- 
ments on  earth,  bears  resemblance  to  the  power  of  the  heavenly 
kingdom." 

'n  Jinx  ins  pa11  oS^n  rimix  oSn  nxnn  "  If  thou  seest  a  king  of 
lisa1?  nWDD  pSn  -WK  oSiyn  f?D  imSi^  any  other  nation, 

•  mi  speak  the  following 

grace  :  '  Praised  be  thou,  O  Eternal,  our  God,  King  of  the  world  ! 

who  hast  communicated  some  portion  of  thy  glory  to  man.'  '' 

187.  What  does  our  religion  recommend,  relative  to  our  con- 
duct towards  the  highest  authority  of  the  state,  or  the  king  ? 


97 

O'iW  ny  ^Dl  M3  'n  nx  XV  "  My  son !  fear  the  Eternal, 
and  respect  the  king  ;*  and  never  mix  with  those  who  will  create 
disturbance."  (Prov.  24  ch.  21  v.) 

•pDPD  mnai  SSpn  Sx  Y?D  ljno:i  DJ  "  Even   in  thought  curse 
•  VBiy  SSpn  SN        not  the  king  !  and  in 

thy  most  secret  sleeping  chamber  do  not  pronounce  a  malediction 
upon  the  superior  in  authority."  (Eccl.  10  ch.  20  v.) 

y  noibtJO  V?ann  "in  "  Pray  for  the  peace  and 
injn  nt^t  Brx  nt-OiD         prosperity  of  the   go- 
(•y'fl'nnx)         vernment  of  the  land; 

for  through  its  authority,  peace  and  order  are  preserved,  and  dis- 
putes repressed."  (Lit.  If  it  were  not  for  its  fear,  one  man  would 
swallow  the  other  alive.) 

188.  Does  Holy  Writ  furnish  us  any  examples  of  fidelity  and 
loyalty  to  kings  of  another  religion  ? 

Certainly.  Daniel  (6  ch.  23  v.)  said  to  the  king  of  Babylon: 
ix  03  "UDl  noxSo  nSt?  Ti^X  "  My  God  sent  his  angel, 
IDT  "romp  n  Sap  So  'jiVan  who  closed  the  moutlis 
vh  nbnn  JO^D  pnp  ^NT  'S  of  the  lions,  that  they  did 
not  wound  me  ;  because  he  had  found  me  innocent,  and  because, 
O  king,  I  had  always  served  thee  well,  and  never  been  guilty  of  an 
untruth  towards  thee." 

Mordecai  lived  under  the  tyrannical  government  of  Ahas- 
uerus,  who  afterwards  intended  to  exterminate  the  whole  peo- 
ple of  Israel.  Nevertheless  did  Mordecai  tell  of  the  conspi- 
racy, which  some  courtiers  had  planned  against  the  king's  life; 
(Esther  2  ch.  21  v.)  for  he  thought,  "  I  must  do  my  duty,  no 
matter  what  the  king's  intentions  may  be  towards  us."  And 
we  should  consider,  that 

*  It  must  be  remembered,  that  we  are  obliged  to  respect  the  institutions 

of  the  country,  be  the  government  monarchical  or  republican. 

Translator. 
14 


98 

•  utD'  yarr  *WK  ^3  Sjr  'n  T:J  ^Sa  aS  D'D  ^Vfl  "  The  heart  of  kings 
is  in  the  hand  of  the  Lord  like  streams  of  water  ;  he  directs  it 
whithersoever  it  pleases  him."  (Prov.  21  ch.  1  v.) 

189.  What  effect  should  these  examples  have  upon  us  ? 

That  we  should  the  more  endeavour,  to  show  our  attach- 
ment and  fidelity  to  the  princes  and  governments,  under  whose 
protection  we  are  fortunate  enough  to  live  as  citizens  and 
members  of  the  state.  It  is  further  our  duty,  to  prove  our- 
selves faithful  subjects  and  good  citizens,  by  a  strict  obedience 
to  the  laws,  a  blameless  life,  and  the  exercise  of  all  the  duties 
which  we  owe  the  state  in  quality  of  citizens. 

190.  Have  the  Israelites  any  peculiar  motives  of  gratitude 
towards  the  princes  and  governments  of  the  present  age? 

Yes;  we  as  well  as  our  posterity  have  the  strongest  motives 
to  be  grateful  towards  the  princes  and  governments  of  our  own 
days,  and  to  call  down  upon  them  the  blessing  of  our  heavenly 
Father ;  because  they  have  reinstated  us  in  the  enjoyment 
of  the  rights  of  men,  and  granted  us  a  free  exercise  of  our  reli- 
gion and  the  privileges  of  citizens,  by  placing  us  upon  an 
equality  with  the  other  inhabitants  of  the  state.  They  have 
therefore  indeed  broken  our  shackles,  and  pulled  down 
that  dishonourable  wall  of  separation,  which  had,  alas!  for  so 
many  centuries,  been  standing  betwixt  us  and  our  Christian 
fellow-citizens. 

191.  What  other  benefits  have  these  wise  governments  shown 
to  us? 

Convinced,  that  our  holy  religion  contains  nothing,  which 
stands  in  opposition  to  the  laws  of  the  state,  they  have  freed 
the  Jews  from  the  ignominious  fetters,  with  which  ages  of  super- 


99 

stition  and  barbarism  had  loaded  them;  and  have  taken  pater- 
nal care  for  our  regeneration  and  the  amelioration  of  our  con- 
dition. It  is  therefore  obligatory  upon  every  Israelite,  to 
support  the  benevolent  views  of  these  fathers  of  their  countries, 
and  to  obey  willingly  and  with  feelings  of  gratitude  their  wise 
institutions. 

192.  In  what  manner  do  these  benevolent  governments  endea- 
vour to  ameliorate  our  moral  and  political  condition?* 

In  no  other  manner,  save  that,  which  harmonises  in  every 
respect  with  the  spirit  and  the  will  of  our  religion,  since  they 
demand  only  that  we  should  become  proprietors  of  land,  and 
cultivate  the  soil  ourselves,  and  practise  useful  arts  and  trades; 
since  our  religion,  as  has  been  said  above,  is  so  well  adapted 
to  form  a  race  of  agriculturists,  men  who  gain  their  livelihood 
by  the  labour  of  their  hand,  and  such  as,  by  their  frugal  indus- 
try and  sterling  honesty,  should  be  an  honour  to  themselves 
and  to  the  nation  to  which  they  belong.  It  behoves  us,  there- 
fore, to  consider  those  as  benefactors,  who  are  willing  to  share 
the  liberty,  they  themselves  enjoy,  with  us — the  descendants 
of  those  virtuous  and  constant  men,  who  suffered  every  thing 
in  the  physical  and  moral  defence  of  their  holy  faith. — 
To  support  ourselves  by  honest  industry  is  also  a  religious 

*  It  must  not  be  forgotten,  that  in  former  ages  no  Jew  was  permitted  to 
practise  any  trade;  and  the  permission,  therefore,  given  us  in  many  parts  of 
Europe,  and  in  the  United  States  of  America,  to  acquire  property  and  become 
mechanics,  must  greatly  tend  to  improve  the  condition  of  the  Jews.  And 
this  is  in  fact  the  only  amelioration  we  desire,  i.  c.  to  be  permitted  to  follow 
any  calling,  for  which  we  may  think  ourselves  best  qualified ;  but  for  pecu- 
niary aid,  or  the  inducements  to  forsake  our  faith,  we  can  never  think  our- 
selves indebted  to  any  one,  who  may  be  weak  enough  to  tender  the  former, 
or  infatuated  enough  to  preach  the  latter. 

Translator. 


100 

duty,  of  which  we  are  oftentimes  reminded  by  the  text  of  the 
Scriptures  ;  and  as  examples  we  read  : 

•  3S  ion  D'pn  ^TIDI  on1?  yw  mmx  *n;r  "  He,  who  ploughs  his 
landi  will  have  enough  of  bread;  but  he,  who  pursues  wild  specula- 
tions, is  foolish,  and  will  suffer  want."  (Prov.  12  ch.  11  v.  and  28 
ch.  19  v.) 

•  "]S  31131  *ptPN  SDNH  o  fas  yr  "  If  thou  maintainest  thyself  by 
the  labour  of  thy  hands,  then  wilt  thou  be  happy,  and  enjoy  what  is 
good."  (Psalm  128,  v.  2.) 

193.  Can  you  name  any  trades,  which  are  forbidden  to  us  by 
the  laws  of  our  religion  ? 

There  are  none.  On  the  contrary,  religion  makes  it  the 
duty  of  every  parent,  to  teach  his  son  some  trade  or  useful  art. 
The  Talmud  adds  : 

•  niDD1?  nnSo  iSiO  nunw  nnSn  { w  SD  "  The  man  who  does 
not  teach  bis  son  some  mechanical  trade,  is  as  bad,  as  if  he  had 
taught  him  to  become  a  highwayman."*    (Tractate  Kidushin,  fol. 
30.) 

194.  Have  our  teachers,  of  blessed  memory,  ever  set  us  the 
example  in  this  respect  9 

Certainly.  Agriculluie  was  the  favourite  pursuit  of  our 
ancestors,  and  the  greater  number  of  the  Talmudists  were 
mechanics.  They  even  thought  it  honourable  to  be  called 
after  their  trade;  as  for  instance:  R.  Jochanan  the  Shoemaker; 
R.  Joseph  the  Carpenter ;  R.  Jehoshua  the  Smith ;  R.  Simon  the 

•  When  one  Taltnudist  inquired  :  "  Is  it  not  then  enough,  if  he  teach 
his  son  business  solely?"  "  No,"  replied  R.  Yehuda,  "  both  money  and  good 
luck  are  requisite  for  business ;  these  might  be  unattainable  to  him,  and  he 
would  thus  at  last  be  compelled  to  resort  to  cheating  or  stealing." 


101 

Weaver ;  and  many  others.     They  used  to  carry  their  tools 
publicly  about  with  them,  and  said  : 

•  rrVjn  nx  maaw  roxSn  nSnj  "  Every  trade  is  honourable,  it 
honours  the7 master."* 

1 95.   With  what  thoughts  shall  we  pursue  our  labours  ? 

With  confidence  in  God ;  without  apprehension  and  anxious 
cares;  and  in  the  pious  hope,  that  God  will  send  us  blessing 
and  prosperity  in  our  undertaking  from  his  high  abode  in 
heaven. 

•  ynawio  u:n  ye^D  'n  S«  Sj  "  Recommend  thy  doings  to  the 
Eternal,  and  thy  purposes  will  surely  prosper."  (Prov.  16  ch.  3  v.) 

•  The  like  rules  of  life,  admonitions  to  pursue  an  active  and  useful 
employment,  and  to  abstain  from  a  more  speculative  than  active  state,  are 
to   be  met  with  in  many  passages  of  the  Talmud.     "  Love  labour,"  say  the 
sages,  "  and  hate  appearing  the  great  man!"  (Aboth,  T.)     "  Skin  the  car- 
cass of  abeaat  in  the  street,  and  receive  the  wages  due  to  thee  for  it,  and  say 
not,  I  am  of  too  respectable  a  family,  &c.  but  at  all  events  endeavour  to  be 
independent  of  others."  (j"'p  DTIOS)  "  Live  as  poorly  on  the  Sabbath,  aa 
in  the  week  days,  but  only  ask  nothing  of  any  man;"  and  many  others. 

Nay,  they  even  granted  dispensation  to  the  mechanic  or  day-labourer 
from  onerous  religious  duties,  as  the  saying  of  long  prayers  &c.,  so  that  he 
may  not  be  compelled  to  neglect  his  work,  and  thus  prevent  him  from  doing 
justice  to  his  employers. 


CHAPTER  XII. 

OF    MEANS    TO    BECOME    PIOUS. 

1 96.  What  should  we  do  to  become  daily  more  virtuous? 

We  should  often  seriously  reflect,  how  indispensably  neces- 
sary virtue  is,  and  how  many  beneficent  effects  we  reap  from 
its  practice ;  we  should  also  seek  the  intercourse  of  virtuous 
and  good  men  ;  read  sedulously  and  attentively  the  word  of 
God  in  the  Holy  Scriptures,  and  lastly  we  should  ask 
the  grace  and  assistance  of  God  with  the  greatest  possible 
devotion — in  other  words,  we  should  pray. 

1 97.  When  can  we  be  properly  said — TO  PRAY? 

When  we  raise  our  thoughts  to  God  ;  when  we  lay  our 
wishes  and  petitions,  for  ourselves  or  others,  before  him,  or 
when  we  are  joyous  because  of  his  mercy,  and  are  directing 
our  thanks  to  him,  the  author  of  all  good; — in  these  cases,  we 
are  said  to  pray. 

198.  How  should  we  pray  ? 

If  we  will  offer  up  a  true  prayer,  we  must  feel  devotion, 
meekness,  and  sincere  earnestness  of  heart. 

ronJl  "DIM  aS  rrniM  nn  D'nStf  TUT  "  A  contrite  spirit  is  an  ac- 
•  nnn  vh  DTI1?*?  ceptable  offering  to  thee, 

O  God !  a  meek  and  humble  heart  thou  wilt  not  despise."  (Ps.  51, 
v.  19.) 

199.  What  consequences  may  we  e.xpect  from  such  a  sincere 
prayer? 


103 

That  the  All-good  will  grant  us  that  graciously,  for  which 
we  have  prayed  to  him;  if  he,  in  his  wisdom,  finds  it  condu- 
cive to  our  real  advantage  and  prosperity.  For 

l^X  S^S  ViOp  SuS'n  ::np  "  The  Eternal  is  nearun- 
yrw  of\pitp  nxi  r\vy  VXT  pxi  to  all  who  call  upon 
him  in  uprightness.  He  grants  the  desire  of  those  who  fear  him, 
and  hears  their  supplication  and  assists  them."  (Ps.  145,  v.  18.) 

200.  Has  not  the  ACT  OF   PRAYING  ITSELF  already  a  very 
beneficial  tendency  for  us? 

It  has  ;  the  devotional  directing  of  our  thoughts  to  God, 
elevates  our  soul,  makes  us  contented  with  the  will  of  Provi- 
dence —  magnanimous  and  just  towards  others  —  and  gives  us 
strength  to  fulfil  our  duties  with  alacrity. 

201.  Explain  to  me  more  clearly  ,  how  the  mere  praying  itself 
can  become  useful. 

If  we  bring  our  wishes  before  God,  we  must  of  necessity  be 
taught  to  examine  and  test  them,  if  they  are  really  such  as 
we  ought  to  address  to  the  throne  of  mercy,  and  if  they  spring 
from  pure  motives.  If  we  find  ourselves  in  any  difficult),  and 
ask  the  help  and  the  mighty  assistance  of  God,  we  will  be 
taught  to  inquire,  if  we  ourselves  have  not  been  the  first  cause 
of  our  being  in  this  difficulty,  and  if  we  cannot  employ  our 
own  capacities  so  as  to  draw  ourselves  out  of  it.  If  we  pray 
for  others,  our  soul  must  participate  in  their  misfortune,  and 
we  must  become  inclined  to  benevolence  and  charity.  And 
in  returning  thanks,  we  enjoy  the  good  once  more  in  the  purest 
manner,  since  we  refer*  it  back  to  the  source  of  all  good. 


*  The  Hebrew  expresses  praying  by  the  word  SSflnri'  ^e  rec'procum  of 
Sbfl  to  judge,  to  test;  therefore,  to  tut  one's  self.  Prayer:  nSfln  self-examina- 
tion. 


*  104 

202.  Is  it  proper  to  shake  the  body,  and  raise  the  voice  during 
prayer  ? 

No  ;  it  is  rather  a  conduct  unbecoming  a  rational  man,  and 
it  moreover  disturbs  the  collectedness  of  mind,  necessary  for 
devotion  ;  and  it  is  accordingly  in  every  respect  contrary  to 
the  regulations,  which  our  sages  have  recommended  to  be 
observed  during  the  time,  we  are  offering  our  prayers  to  God. 

203.  What  regulations  have  they  laid  down  ? 

•  abn  run  rD"tf  nSan  "  Praying  requires  devotion  and  collected- 
ness  of  thought." 

•  ilDBU  vh2  *]i:D  rMD  KSa'nSsn  "  Prayer  without  devotion,  is  like 
an  inanimate*  body." 

1*7*0  loxy  nNYi  ni^non  SDD  nS  nx  msn  "  Therefore  it  is  ne- 

Kin  cessary,thataman 
•  'ui  should  guard  him- 
self very  carefully  against  the  diversion  of  his  thoughts,  and  consider 
himself  as  in  the  immediate  presence  of  God's  majesty,  and  pre- 

•  That  our  wise  men  thought  devotion  and  collectedness  of  thought  the 
first  and  chief  requisites  for  prayer,  can  also  be  clearly  proven  by  the  short 
formulffl,  which  they  have  instituted  for  those  who  are  at  sea,  at  a  danger- 
ous place,  or  in  any  other  situation,  in  which  long  prayers  and  serious  reflec- 
tion become   impossible.  (Talmud,   Berachoth,  fol.  29.)     Of  these  formulae 
Mainwnides  adduces  only  the  following : 

'TV  rmp  onjni  D'DTra  Saw  py  oiv  "  The  wants  of  thy  peo- 
inxi  inx  SoS  {nniy  irnSx  'n  r  jaSn  p:n        pie  Israel  are  many ; 
31DH1  niiDHD  'TH'Ul  HMJ  h^7\  ino:^3  'no        but  their  knowledge 
*  n^anymty  'n  Jinx  ^nj  n^rr^a        is  weak  and  limited. 
O  may  it  please  thee,  Eternal,  our  God  !  to  give  to  each  his  main- 
tenance, and  whatever  he  may  want  for  body  and  soul.      Do  how- 
ever unto  us,  as  seems  best  to  thee  in  thy  wisdom  ;  thy  will  be  done  ! 
Praised  be  thou,  O  Eternal,  who  hearest  our  prayers!" 


105 

serve  a  respectful  posture,  like  that  a  servant  observes  before  his  mas- 
ter." (Maimonides  on  the  law  of  Prayer.)  And  thus  says  the 
prophet  (Amos  4  ch.  12  v.)  :  "  Prepare  thyself,  O  Israel,  to  meet 
thy  God." 

To  prevent  therefore  our  disturbing  ourselves  or  others,  we 
should  follow  the  example  of  Hannah : 

niyj  rrnap  pi  mb  hy  main  NTI  rurn  "  And  Hannah  spoke  for 

•  ynvr  vh  nSipi         herself ;  only  her  lips 
moved,  but  her  voice  was  not  heard."  (1  Sam.  1  ch.  13  v.) 

204.  Sould  we  also  pray  for  others  ? 

Yes,  it  is  the  duty  of  every  man  ;  and  our  learned  men  say  : 
•m  irtixS  "py  xim  inn  hy  SSanon  hi  "  He,  who  prays  for  his 

•  JiSnn  ruyj  Kin         neighbour,  and  stands 
in  need  of  the  same  thing,  will  be  helped  first." 

205.  Does  Holy  Writ  furnish  us  any  example? 

Yes,  a  great  many.     For  instance,  when  God  said  to  Moses  : 
•  Sru  'uS  inw  nffyxi  oSDNi  'S  nmn  nnyi  "  But  now  desist  pray- 
•  'ui  rnSx  'n  'ja  nx  nc?o  Sn^i       ing  for  them,  for  I 
will  destroy  them,  and  make  thee  a  great  nation.     Thereupon  Moses 
besought  the  Eternal  his  God."     (Exo.  32  ch.  10  v.) 
And  Jeremiah  and  the  other  prophets  did  the  same. 

206.  Did  any  of  the  patriarchs  and  other  persons,  mentioned 
in  Scripture,  ever  pray  for  other  nations  ? 

Yes  ;  for  when  king  Solomon  consecrated  the  temple,  he 
prayed  most  earnestly — that  God,  in  his  goodness,  might  gra- 
ciously accept  the  prayers  of  other  nations,  hear  their  suppli- 
cations, and  assist  them  in  their  danger.  (1  Kings,  8  ch.  41  v. 
and  2  Chron.  6  ch.  32  v.)  When  Abraham  was  informed  of 

the  impending  destruction  of  Sodom  and  Gemorah,  on  account 
15 


106 

of  their  manifold  sins,  he  endeavoured,  by  interceding  for  them, 
to  avert  the  punishment,  either  entirely  or  at  least  partly. 

•  13N1  Ifly  'DJX1  'n  SN  laiS  'nbxin  XJ  run  "  Behold  I  have  under- 
taken to  make  representations  to  the  Eternal,  though  I  am  but  dust 
and  ashes."  (Gen.  18  ch.  23—33  v.) 

207.  Are  we  also  to  pray  for  our  enemies? 

Certainly,  it  is  our  duty  even  to  say  every  day,  when  we 
rise,  and  before  we  lay  down,  and  before  we  commence  our 
prayers : 

•  im:)  Ty6  nanxi  num  D'pS  JDITDI  pin  Tin  "  I  am  ready  and 

•  'S  lyxm  {yob  N1D  rr1?  *Oi?         willing    to  ob- 
serve the  precepts,  of  loving  my  neighbour  ;  I  pardon  all  those  who 
have  caused  me  grief;  pardon  thou  them  too,  O  Lord  !" 
And  David  spoke  (Psalm  35)  : 

'nSsni  'tyaj  Diva  'rny  pty  'tpn1?  onibna  'jxi  "  When  they  (  my 
•  'S  fl*O  yiD  31tyn  'pn  by      enemies)  are  sick, 

I  clothe  myself  in  sackcloth,  and  weaken  myself  with  fasting,  and  I 
let  my  prayer  sink  in  my  bosom,  as  though  they  were  friends  or 
brothers." 

208.  What  did  Solomon  ask  of  our  Lord  God  ? 

— yiS  3iD  pa  pnanS  — yot?  a1?  "pay1?  nn.ii  "  Give,  O  Lord !  an  at- 
•  '*?  fnynni  noon         tentive  heart  to  thy 

servant !  give  me  wisdom  and  knowledge,  to  distinguish  between 
good  and  evil."  (1  Kings,  3  ch.  9  v.  and  2  Chron.  1  ch.  10  v.) 
0103  'JDD  yjnn  SK  inxn  ''nSxt?  DV.ty  "  Two  things  I  ask  of  thee, 
•>»yi  tyNT  'Jon  pmn  3T3 13m  XW  max         O  deny  them  not  to  me, 
•  'pn  on1?  'JSnwn  'S  |nn  S«         whilst  I  live.     Remove 
foolish  fancy  and  untruth  from  me  ;  give  me  neither  poverty  nor 
riches,  but  supply  me  moderately  with  what  I  may  daily  want." 
(Prov.  30  ch.  7  v.) 


107 


209.  What  moral  are  we  to  draw  from  this  most  beautiful  and 
wise  prayer  ? 

That  the  gifts  of  the  mind  should  be  the  chief  object  of  our 
desire,  and  that  we  should  consider  them  as  the  greatest  riches 
we  can  possess.  We  ought,  therefore,  to  be  satisfied,  if  we 
possess  the  indispensable  only  of  the  goods  of  this  world,  and 
it  is  improper  to  burden  our  heart  with  useless  cares.  In  the 
same  spirit  did  Jacob  pray  (Gen.  28  ch.  20  v.) : 

"h  jrm  i^n  OJN  nt^N  run  Tna  'Jinan  "  And  if  he  preserve  me  on 

•  B^S1?  "U31  hivh  DnS         the  way,  which  I   am 

now  going,  and  give  me  bread  to  eat,  and  clothes  to  cover  myself." 

210.  How  did  David  pray  to  God? 

'Jmpn  'n  "  O  Eternal,  thou   hast  searched  and 

knowest  me  ; 

Do  I  sit,  do  I  rise,  it  is  known  to  thee  : 
Already  afar  thou  probest  my  thoughts, 
My  walk  and  my  couch  thou  hast 

measured  for  me, 
And  prepared  all  my  ways. 
Before  yet  a  word  was  upon  my  tongue, 
Thou,  O  Lord  !  didst  know  all ! 
Whither  shall  I  go  from  thy  spirit  ? 
And  whither  shall  I  flee  from  thy  face? 
[f  I  ascend  to  heaven,  thou  art  there  ; 
And  if  I  should  lie  down  in  the  abyss, 

I  should  find  thee  ! 

Should  I  fly  on  the  wings  of  the  morn- 
ing-dawn, 

D'  mnso  nJDtfX      To  dwell  at  the  farthest  end  of  the  sea: 
yv  DIP  DJ      Even  there  thy  hand  would  lead  me, 
'D'  'Jirwrn      And  thy  right  hand  would  seize  me. 


njrr 
pimn  'jnS  nnaa 
mi 


nr»J3on 


nnx  ov  D'DE;   ox  ON 


'S3D  XB'K 


108 

If  I  even  say,  darkness  shall  surround 

me ! 
"nx  nVSl      Then  night  even  would  become  light 

around  me. 

*S  "]BTl  DJ      For  darkness  darkens  nothing  for  thee, 
DVD  riV1?!      Night  shines  like  the  day, 

And  light   and   shadow  are  to  thee 

alike."  (Psalm  139.) 
'  Create,  O  God,  in  me  a  pure  heart, 
1tnr\  |133  nm      And  give  me  a  new  noble  mind. 
Thrust  me  not  from  before  thee, 
pn  bx  "lltnp  nm      And  take  not  from  me  thy  holy  spirit ! 
Return  to  me  the  joy  of  thy  salvation, 
And  let  thy  magnanimous  spirit  sup- 
port me."  (Psalm  51.) 
nwy\  nnx  Snj  O  "  For  thou   art   great   and   performest 

wonders, 
nnx      Thou  art  God  alone  ! 

Teach  me,  O  Eternal,  thy  ways, 

Let  me  walk  in  thy  truth  ! 

Cause  my  heart  to  devote  itself  solely 

to  the*  fear  of  thy  name  ; 
S33  'nSx  'n  "pix     That  I  may  thank  thee,  O  Eternal  my 

God,  with  all  my  heart, 
And  honour  thy  name  for  evermore  !" 
(Psalm  86.) 


APPENDIX. 


A  SHORT  ACCOUNT  OP  THE  CEREMONIAL  LAWS  AND  CUSTOMS. 

1. 

The  six  hundred  and  thirteen  precepts  (365  negative  and  248 
affirmative)  which  are,  according  to  the  opinion  of  our  principal 
doctors,*  contained  in  the  five  books  of  Moses,  may  be  conveni- 
ently and  appropriately  divided  in  three  classes.  —  Namely: 

a.  Moral  laws,  i.  e.  precepts  relating  to  morality  and  a  proper 
conduct  towards  God  and  men. 

b.  Local  and  police  laws,  which  refer  to  the  then  circumstances 
of  that  land,  in  which  the  Israelites  lived,  when  they  formed  a  sepa- 
rate state,  and  lived  under  the  operation  of  their  own  laws.     To 
this  class  belong  all  laws  relative  to  punishments,  as  they  are  re- 
corded in  the  Pentateuch.     And 

c.  Ceremonial  laws,  or  rules  and  ordinances  relative  to  the  out- 
ward worship  of  God;  their  object  is  always  to  keep   alive  within 


now  m*D  j"nn  ^vnw  ~\  em   "    -     ma    once  com- 

n"m  HDnn  HID'  poo  f'W"?  n"DW  TDa  menced  his  discourse  in 
.  D1K  St?  VU'K  pD3  TN?y  the  following  manner  : 
365  are  the  days  of  the  solar  year;  this  also  is  the  number  of  the  negative 
precepts  given  to  Moses  on  Sinai:  248  members  are  in  the  human  body; 
and  just  as  many  affirmative  precepts  were  given  to  Moses.  For  the  pur- 
pose, that  each  day  and  every  limb  may  remind  thee  of  one  of  the  divine 
laws  1"  (Tal.  Tract.  Maccoth,  fol.  23.) 


110 

us  the  belief  in  the  eternal  and  only  God,  and  the  remembrance  of 
his  kindness  towards  us. 

2. 

Since  the  dissolution  of  the  Jewish  commonwealth,  however,  all 
the  laws  of  the  second  kind,  as  also  the  greater  part  of  the  third  class, 
are  impracticable.  For  instance,  the  laws  of  sacrifices,  the  temple, 
priests  and  purification,  the  whole  of  which,  with  but  few  exceptions, 
are  now  not  binding:  as  they  are  intimately  connected  with  the  exist- 
ence of  the  temple  in  Jerusalem;  and  whereas  this  is  destroyed,  the 
laws  connected  with  it  have  become  impracticable.  The  whole 
number,  therefore,  of  precepts  yet  practicable,  is  reduced  to  369. 

3. 

Among  these  are  99 — namely,  78  positive  and  21  negative — pre- 
cepts, which  are  only  accidental  or  conditional,  i.  e.  the  exercise  of 
which  depends  on  certain  cases,  contingencies,  and  circumstances, 
whioh  may  never  occur  with  certain  persons.  For  example,  if  a  man 
hires  no  labourers,  he  does  not  come  under  the  affirmative  precept 
(Deut.  24  ch.  14.);  "  Thou  shalt  pay  to  the  poor  labourer — be  he 
of  thy  brothers  or  a  stranger— his  wages  on  the  same  day !  and 
thou  must  not  suffer  the  sun  to  set,  before  thou  dost  so !"  nor  the 
negative  (Lev.  19  ch.  13  v.):  "Thou  shalt  not  keep  back  the 
wages  of  the  labourer  with  thee  till  the  morning!"  and  similar 
others.  There  are  accordingly  only  270  absolute  and  positive  pre- 
cepts; or  48  affirmative  and  222  negatives.* 

4. 

The  females  are  exempt  from  many  ceremonial  laws;  namely, 
from  the  observance  of  the  greater  part  of  those  affirmative  pre- 
cepts, which  are  not  exercised  at  all  times  of  the  day  and  the  year, 

*  From  the  preface  of  the  justly  highly  valued  and  useful  *pj'nn  1£)D  ' 


Ill 

but  are  limited  to  a  particular  period.  D'BU  HD1J  \mr\V  T\vy 
•  {nonniBD  (Berachoth,  fol.  20.)  Thus,  for  instance,  females  are 
exempt  from  the  wearing  of  the  fringes  (n* w)  and  the  phylacteries 
(as  they  are  not  worn  after  sunset);  further  from  the  precepts  of  the 
(nSlS  nVtMl  HDD  ro^"1)  Tabernacle  and  Lulab,  with  which  the 
feast  of  Tabernacles  is  celebrated  in  the  synagogue;  and  simi- 
lar others.  (It  must  be  observed,  however,  that,  if  a  female  once 
accustoms  herself  to  do  any  of  the  affirmative  precepts,  from  which 
she  is  otherwise  exempt,  she  is  bound  to  adhere  to  this  practice 
afterwards.  This  is  the  custom  in  almost  every  country  where 
Jews  are  settled.) 

5. 

Besides  the  practicable  Mosaic  precepts,  there  are  several  rab- 
binical ordinances  (ji3Ti  msn)  which  we  are  all  bound  to  observe, 
without  distinction  of  sex.  For  example,  the  ordinance  of  the 
washing  of  hands,  and  the  grace  said  before  the  use  of  any  kind  of 
food,  drink,  &c.  (The  returning  of  thanks  after  meals  is  a  Mosaic 
institution.)  The  lighting  of  the  lamps  at  the  commencement  of 
the  sabbath  and  holy-days;  the  reading  of  the  book  of  Esther  on 
the  feast  of  Purim;  the  lighting  of  the  lamps  during  the  eight  Days 
of  the  Consecration  (of  the  temple  under  the  Maccabees — rojn  1J); 
the  reading  of  various  songs  of  thanks  and  praise  from  the  Psalms 
of  David  on  days  of  rejoicing  (Sbnn  IWip),  and  others  of  the  like 
kind. 

6. 

Our  wise  men  also  say,  if  it  is  in  accordance  with  the  natural 
emotions  of  gratitude,  no  less  than  the  precepts  of  the  divine  law,  to 
thank  God  for  every  enjoyment,  which  promotes  only  the  strength- 
ening of  our  body:  it  is  the  more  necessary,  to  do  the  same  at 
every  enjoyment  of  the  soul,  i.  e.  the  observance  of  those  precepts, 
which  purpose  the  amelioration  and  welfare  of  our  soul.  We  have 


112 

therefore  not  only  a  formula  of  prayers  of  thanks  or  grace,  before 
and  after  the  use  of  earthly  things;*  but  also  before  the  exorcise  of 
any  ceremonial  law.  For  instance:  "  Praised  be  thou,  Eternal  our 
God,  king  of  the  world  !  who  hast  sanctified  us  with  thy  command- 
ments, and  hast  commanded  us  the  precept  of  Die  fringes"  (rvrx). 

*  F.  E.  Before  the  eating  of  broad  made  of  rye,  wheat,  &c.  "  Praised  be 
thou,  O  Eternal  our  God,  king  of  the  world,  who  produced*!  broad  from  the 
earth."  Over  any  kind  of  cake:  "  Praised  be  thou,  O  Eternal — who  did*t 

create  food  of  various  kind*."  Before  drinking  wine:  ••  Praised who 

didst  create  the  fruit  of  the  vino."  Over  all  kinds  of  fruit,  which  grow  on 

tree*:  "  l'rai«ed who  did»t  create  the  fruit  of  tree*."    Over  all  pro- 

duotlon*  of  the  earth  or  the  fruit  of  shrubs:  "  Prai»ed who  didst 

create  the  fruit  of  the  earth."  ,Over  cheese,  meat,  egg*,  &c.  and  all  kind*  of 

drink  except  wine:  "  Praised  through  who*e   word  all  came  into 

being."  After  the  enjoy  meat  of  the  last  mentioned  kind*  of  food  and  drink, 
•ay  the  following  grace :  "  Praised  be  thou,  O  Eternal  our  God,  king  of  the 
world!  who  didat  create  many  being*  with  want*,  which  make  them  depen- 
dent on  other  creature*,  through  which  the  existence  of  all  living  thing*  i* 
preserved,  praised  be  thou,  Everliving  God!*1— At  smelling  aromatic  herb* 

or  flower*:  "  Praised who  oreatedat  aromatic  herb*."    Over  other 

aromatic*,  which  do  not  grow  out  of  the  earth:  "  Praised who  didst 

create  various  kind*  of  aromatic  thing*."    At  the  sight  of  a  rainbow  : 
"  Praised  .,..,.  who  rememberest  thy  covenant,  remaine*t  true  to  thy  word, 
and  fuliUlest  thy  promise."  At  the  sight  of  trees  in  bloom:  "  Praised  ...... 

who  didst  suffer  nothing  to  be  wanting  in  thy  world,  and  didst  create  such 
beautiful  beings  anil  agreeable  tree*  in  the  same,  for  the  gratification  of  the 
children  of  man."     At  the  sight  of  lightning,   &e.   "  Praised  ......  who 

always  continues!  to  renew  the  works  of  the  creation."    Over  thunder  and 

heavy  storms:   u  Praised whose  power  and  all-ruling  strength  fill 

the  universe."  At  an  unfortunate  occurrence,  or  when  we  hear  an  evil  ac- 
count: "  Praised  ......  who  art  a  just  judge!" — At  the  hearing  of  good 

new*,  or  at  a  fortunate  occurrence:  "  Praised who  art  an  ever  kind 

benefactor." — At  the  enjoyment  of  any  nrw  thing,  and  the  commencement 
of  festivals,  and  before  the  reading  of  the  book  of  Esther  on  Purim,  £c. 

••  Praised who  hast  preserved  us  alive,  and  in  health,  and  permitted 

us  to  live  to  this  time." 


"  Praised  be  tliou  -      -  and  commanded  u*  to  lay  the  phylac 
teries." 

"  Praised  be  thou  -  -  and  commanded  us  to  engage  in  the 
learning  of  the  law."  And  so  by  all  laws. 

And  whereas  our  religion  demands  of  us,  (we  above  §H2),  to 
obey  also  the  ordinances  of  our  wise  men,  we  pronounce  the  same 
formula,  before  the  performance  of  any  one  of  the  seven  principal 
ordinances  of  the  Rabbies  (jwn  ni*o  jOtf),  **  before  the  obeying 
of  any  of  the  Mosaic  laws.  F.  E.  "  Praised  be  thou,  Eternal  our 
God — who  hast  sanctified  us  with  thy  commandments,  and  ordered 
u*  to  light  the  lamp  of  the  consecration,"  (rojn  ij).  "  Praised 
—  and  commanded  us  to  read  the  roll"  (of  the  book  of  Eetlter, 
on  the  Punm  feast).  And  the  same  at  the  others. 

7. 

Every  Israelite  should  nevertheless  know,  or  endeavour  to  learn, 
at  the  execution  of  any  commandment,  if  it  be  Mosaic  or  Rabbini- 
cal; because  error  and  ignorance  in  this  respect  may  occasion  gross 
abuses,  and  have  very  pernicious  consequences.  The  yet  custom- 
ary and  practicable  ceremonial  laws,  which  are  recorded  in  the 
book  ^ny  yntw  (mentioned  above  §  109),  particularly  those  in  the 
first  and  second  parts  of  the  same  (D*TI  ir^K  and  n;n  mv), 
are  of  three  various  kinds  namely:  I.  *rmi»n  m»»  Mosaic  precepts; 
2.  p:m  flflfO  llabbwical  ordinances;  and  3.  O'jnjO  Custom*. 

The  last  again  are  very  diversified;  many  of  them  are  mere  local 
usages,  and  practised  only  in  a  few  districts  or  places, — and  many 
others  are  those  called  nn-on  jnjo  or  nntn  nno  i.  e.  customs 
from  particular  piety,  or  practices  of  certain  pious  men.  As  for 
instance,  the  custom  of  abstaining  from  all  kinds  of  wine  or  meat 
during  the  thirteen  last  days  of  the  month  Tliant.uz  (mr);  or  the 
practice  of  neither  eating  any  new  fruit,  nor  putting  on  a  new  gar- 
roeot  during  the  first  mentioned  period  and  the  nine  first  days  of  the 
month  Ab(3*}.  (which  tiioe  i*  called O^jrai  |'3)',  so  as  i*ot  to  be  ob- 
J6 


114 

liged  to  pronounce  the  formula  of  grace,  noticed  in  the  note  to  the 
preceding  paragraph,  for  the  enjoyment  of  any  new  thing  ( 
the  custom  of  fasting  on  the  29th  day  of  every  month  (n"l 
and  to  read  certain  penitential  prayers,  or,  as  it  is  commonly  termed, 
to  hold  a  small  Day  of  Atonement  (jDp  1133  DV);  not  to  use  on 
the  Sabbath  any  other  language,  besides  the  Hebrew.  To  this  class 
(mron  nnn)  do  the  learned  Von  nt?D  OT1  and  omDX  pn  (|D'D 
K"V)  also  reckon  the  custom  of  keeping  the  head  covered  without 
the  synagogues.* 


Our  wise  men  recommend  cleanliness,  as  particularly  obligatory 
upon  every  man.  They  say  : 

'TS  n*OD  mnD  mno  H-1?  nson  nvpJ  "  Cleanliness  of  the  body 
•  nttmp  H'S  nxOD  rwnfll  iWIS  will  occasion  purity  of 
mind  and  morals,  and  promote  true  piety"  (or  as  they  call  it, 
sanctity). 

They  therefore  made  it  a  rule  to  wash  the  hands  after  rising 
from  sleep,  before  commencing  prayers  and  before  meals.  And 
for  this  very  useful  ordinance  we  thank  God  in  the  following  for- 
mula: "  Praised  be  thou,  Eternal  our  God,  king  of  the  world  ! 
who  hast  sanctified  us  through  thy  commandments,  and  command- 
ed us  the  washing  of  hands." 

9. 
Our  first  ideas  at  awakening  should  be  directed  to  God;  our 

*  In  mentioning  this  oriental  custom,  of  keeping  the  head  also  covered 
in  the  houses  of  prayer,  we  read  in  Midrash: 

vimon  vh  nn  ^vwh  n"upn  rch  -TON  °nly  consider— spoke  God 

'  'lD1  tyiO  'JMIfl  mipb  ftyhy  to  tne  Israelites — how  little 
I  desire  from  you  any  slavish  service;  I  wovld  not  even  give  you  the  trouble  of 
uncovering  your  heads,  whilst  you  are  reading  the  Shemang,  and  are  acknow- 
ledging me  as  your  Lord  and  King." 


115 

first  thought  every  morning  should  be  thankfulness  for  the  benefits 
we  receive  daily  and  hourly  from  him.     We  have  therefore  a  short 
but  expressive  prayer,  which  we  are  to  pronounce  immediately  on 
awakening. 
"3  mmru?  D'pl  TjfwsyjpV^JfrWWP  "I  thank  thee,  ever-living, 

•  iruiDSO  n:n  n^nna  YIDIPJ       .    ever-enduring    King  ! 
that  thou  hast  again  restored  to  me  the  use  of  my  faculties,  through 
thy  great  goodness  and  mercy/' 

10. 

When  we  put  on  that  garment  (niSJD  jmx),  on  which  the  fringes 
ordained  by  the  law  (rvx**)  are  fixed,  (Numb.  15  ch.  37  v.  and 
Deut.  22  ch.  12  v.),  we  pronounce  likewise  the  following  prayer 

of  thanks:    "  Praised who  hast  sanctified  us  through  thy 

commandments,  and  commanded  us  the  precept  of  the  fringes" 
(JV!T¥  ni¥D  hy  Ul¥l).  But  when  we  cover  ourselves  with  the  pray- 
er-cloak (rrbo),  we  say  in  place  of  the  concluding  words  of  the  fore- 
going: (jvjf'sa  ^Dynn1?  uw)  "  sanctified  and  commanded  us  to  en- 
velope ourselves  with  the  garment  of  fringes." 

These  fringes  are  to  be  considered  as  marks  of  remembrance  and 

tokens,  by  which  we  are  always  reminded  of  the  commandments  of 

God;  as  it  is  written,  (Numb.  15  ch.  39  v.): 

nwn  bo  n«  oman  inx  D/v&ni  nry1?  oaS  rrrn  "  These  fringes  shall 

nnxi  DD3aS  nnN  mnn  t-*1-?!  DHN  oiviypi  'n       serve  you  for  the 

Drrtyyi  narn  \yrh  Dmrw  Q'Ji  onx  I^K  oyyy       purpose,  that  you 

•  DTnbtf1?  D'tsnp  onvm  'mxa  ^  nx        may  see  them  and 
remember  all  the  commandments  of  the  Eternal  and  do  them  ;  but 
not  follow  the  bent  of  your  heart  and  of  your  eyes,  by  which  you  are 
led  to  sin;  ye  will  thereby  remember  all  my  precepts  and  obey  them, 
that  you  may  be  holy  to  your  God." 

11. 
As  soon  as  a  boy  has  reached  his  thirteenth  year,  and  he  has 


116 

reason  enough  to  keep  his  thoughts  free  from'evil  ideas,  as  well  as 
his  body  and  dress  cleanly;  it  is  his  duty  to  lay  every  day,  with  the 
exception  of  Sabbath  and  festivals,  the  phylacteries  (pSsn).  These 
are  two  cubic  formed  parchment  cases,  in  which  the  four  chapters 
(adduced  below)  from  the  Pentateuch,  written  on  parchment,  are 
inclosed.*  Leather  thongs  are  fixed  on  these  two  cases;  of  which 
one  is  laid  on  the  left  arm,  just  above  the  elbow,  the  other  on  the 
forehead.  The  last  is  closely  fitted  round  the  head,  and  hangs 
down  on  both  sides  round  the  neck;  the  former  is  wound  seven  times 
round  the  left  arm,  and  three  times  round  the  middle  finger. 

Before  laying  the  Tephillin  it  is  customary  to  say  the  preparatory 
prayer:  'ui  Sjoir  SD  DEO  iDTni  iVma  rrnjotyi  n"3p  tirr  ots6; 
which  can  be  thus  translated  : 

"  Out  of  respect  and  love  to  God,  the  only  one,  Eternal  and 
Most  High,  praised  be  He,  and  in  the  name  of  the  whole  house  of 
Israel,  am  I  now  prepared,  with  body  and  soul,  to  lay  the  Tephillin; 


"  Sanctify  unto  me  all  the  first-born,  the  first  offspring  of  the  mo- 
ther, both  of  man  and  of  beast;  it  is  mine.  Moses  spoke  to  the  people: 
remember  this  day,  that  ye  went  out  of  Egypt,  from  the  house  of  slavery! 
for  with  a  strong  hand  has  the  Eternal  brought  you  out  from  here.  Nothing 
leavened  must  be  eaten.  To-day  ye  will  go  out,  in  the  month  of  Abib. 
When  the  Eternal  now  brings  you  to  the  land  of  the  Canaanites,  Hittites, 
Amorites,  Hivites,  and  Jebusites,  which  he  has  sworn  to  thy  ancestors  to 
give  thee  —  a  land  in  which  milk  and  honey  flow  —  thou  shalt  observe  this 
service  in  this  month.  Seven  days  thou  shalt  eat  unleavened  bread,  and  on 
the  seventh  is  a  festival  in  honour  of  the  Eternal.  Unleavened  bread  shall 
be  eaten  throughout  the  seven  days;  no  leavened  bread  shall  be  seen,  and  no 
leaven  shall  be  seen  in  all  thy  boundaries.  And  thou  shalt  then  say  to  thy 
son:  this  is  done  on  account  of  that,  which  the  Eternal  did  for  me  when  I 
went  out  of  Egypt.  This  shall  also  be  a  sign  on  thy  hand,  and  a  mark  of  re- 
membrance between  thine  eyes,  that  the  law  of  the  Eternal  may  ever  be  in  thy 
mouth  (i.  e.  be  always  transmitted  further  from  father  to  son,  and  never  be 
forgotten);  for  with  a  mighty  hand  did  the  Eternal  bring  thee  out  of  Egypt. 
Observe  therefore  this  precept  from  year  to  year."  (Exod.  13  ch.) 


117 

for  the  purpose  of  obeying  the  command  of  my  Creator,  which  is 
written  in  the  law:  '  Thou  shalt  bind  them  on  thy  hand,  and  they  shall 
be  as  frontlets  between  thine  eyes.'  These  Tephillin  contain  the 
four  chapters,  which  commence  with  the  words:  "/Tear,  O  Israel — 
If  you  will  hearken — Sanctify — and,  When  he  will  bring  thee;  be- 
cause the  unity  of  God  and  his  great  wonders  are  mentioned  there- 
in, which  he  performed,  when  he  carried  us  out  of  Egypt.  For 
his  is  the  government,  no  less  in  heaven,  than  on  earth,  and  he 

"|N'3'  '3  rvni  ("It  shall  come  to  pass,  when  the  Eternal  brings  thee  into) 
the  land  of  the  Canaanite,  which  he  has  sworn  unto  thee  and  thy  ancestors, 
and  gives  it  thee:  then  thou  shalt  present  to  the  Eternal  all  the  first  offspring 
of  the  mother:  namely,  all  the  first  born  of  thy  cattle,  which  are  males,  shall 
be  consecrated  unto  the  Eternal;  the  first  born  of  the  ass,  thou  shalt  redeem 
with  a  lamb,  but  if  thou  wilt  not  redeem  it,  thou  must  break  its  neck ;  the 
first  born  of  man,  among  thy  children,  thou  shalt  redeem  (with  money).  If 
thy  son  asks  thee  :  What  is  the  reason  of  all  this?  then  say  to  him:  With  a 
strong  hand  did  the  Eternal  conduct  us  out  of  Egypt,  from  the  house  of 
slavery.  When  Pharaoh  refused  to  let  us  go,  the  Eternal  slew  all  the  first 
born  in  the  land  of  Egypt,  both  those  of  man  and  of  cattle.  Therefore  L  do 
sacrifice  to  the  Eternal  all  the  first  born  of  the  mother,  which  are  males, 
and  redeem  all  the  first  born  among  my  children.  This  shall  be  to  thee  a 
sign  on  thy  hand,  and  as  frontlets  between  thy  eyes:  for  with  a  mighty  hand 
the  Eternal  did  conduct  us  out  of  Egypt."  (Ibidem.) 

ynW  ("  Hear,  O  Israel,  the  Eternal  our  God  is  the  only  Eternal  Being.) 
And  thou  shalt  love  the  Eternal  thy  God,  with  all  thy  heart,  with  all  thy 
soul,  and  with  all  thy  might.  These  words  which  I  command  thee  this  day, 
shall  be  upon  thy  heart.  Thou  shalt  teach  them  carefully  to  thy  children, 
and  always  speak  of  them,  when  thou  sittest  in  thy  house,  when  thou  walk- 
est  on  the  road,  when  thou  liest  down,  and  when  thou  risest.  Bind  them  as  a 
sign  on  thy  hand,  and  they  shall  be  as  marks  of  remembrance  between  thine 
eyes.  And  thou  shalt  write  them  upon  the  doo'r-posts  of  thy  house  and  on 
thy  gates."  (Deut.  6  ch.  4—9  v.) 

JVrn  "  If  you  will  carefully  hearken  unto  my  commandments,  which  I 
command  you  this  day,  to  love  the  Eternal  your  God,  and  to  worship  him, 
with  all  your  heart  and  with  all  your  soul:  then  will  I  give  rain  in  your  land, 


can  rule  every  thing  and  every  where,  as  it  pleases  him  best.  In 
obedience  to  the  divine  command  do  I  lay  the  Tephillin  on  the 
arm,  and  remember  in  so  doing  the  words:  *  With  a  stretched-out 
arm  did  the  Eternal  conduct  thee  out  of  Egypt.'  Also  on  this 
spot,  just  opposite  the  heart,  because  I  subject  herewith  all  the  de- 
sires and  wishes  of  my  heart  to  the  holy  will  of  my  God.  I  do 
also  lay  the  Tephillin  of  the  head  on  the  spot  where  the  brain  lays, 
where  the  organs  of  the  higher  capacities  of  the  soul  unite:  to  in- 
dicate, that  I  dedicate  to  the  service  of  God  all  my  senses  and  my 
thoughts." 

"  May  God,  in  merit  of  my  observing  this  commandment,  give 
me  strength  enough  to  preserve  my  thoughts  always  pure,  and  my 
heart  innocent;  that  no  evil  desires  may  ever  overcome  me,  nor  be 
able  to  lead  me  into  the  paths  of  sin.  That  I  may  be  enabled  to 
live  always,  as  I  most  fervently  desire,  according  to  the  statutes  of 
my  God.  Amen." 

The  other  prayers  which  belong  hereto,  are  to  be  found  (together 
with  the  daily  service)  in  the  book  of  common  prayer  (according 
to  the  custom  of  the  German  Jews). 

in  its  proper  season,  both  the  first  and  the  latter  rain,  that  thou  mayest 
gather  in  thy  corn,  thy  wine  and  thy  oil.  But  be  very  careful,  that  your 
heart  become  not  corrupted,  and  ye  go  astray  and  worship  other  gods, 
and  bow  down  to  them.  For  then  the  anger  of  the  Eternal  would  be 
kindled  against  you,  and  he  would  close  the  heaven,  that  no  rain  should 
come,  and  the  earth  not  yield  its  productions;  and  -ye  would  be  speedily 
lost  from  off  the  good  land,  which  the  Eternal  gives  you.  Take  therefore 
these  my  words  well  to  your  heart  and  your  mind,  and  bind  them  as  a  sign 
upon  your  hand,  and  let  them  be  as  frontlets  between  your  eyes.  And 
teach  them  to  your  sons,  to  speak  of  them,  when  thou  sittest  in  thy  house, 
when  thou  walkest  on  the  road,  when  thou  licet  down,  and  when  thou  risest. 
And  write  them  on  the  door  posts  of  thy  house  and  on  thy  gates.  That 
you  and  your  children  may  remain  as  long  upon  that  land,  which  the  Eter- 
nal has  sworn  to  your  forefathers,  to  give  to  them,  as  the  heaven  remains 
over  the  earth."  (Ibi.  11  ch.13— 21  v.) 


119 


12. 

Amongst  the  prayers,  however,  must  be  particularly  noticed: 

yiyff  nK'ip  and  rrwy  n:DP  nSan  • 

The  reading  of  the  Shemang  is  considered  one  of  the  Mosaic  pre- 
cepts. It  is  namely  our  duty  to  read  every  morning  and  evening 
the  above  mentioned  chapters:  SfcOKT  ynv  and  ynw  DK  HTii,  toge- 
ther with  the  five  last  verses  of  the  15th  ch.  of  Num.  (containing 
the  commandment  in  regard  to  the  fringes),  with  the  utmost  pos- 
sible devotion,  either  in  the  Hebrew,  or  in  any  other  language;  but 
it  is  necessary,  that  we  should  be  very  careful  to  employ  the  most 
correct  expressions  in  the  language  we  are  using,  and  to  avoid  all 
inelegant,  not  to  mention,  incorrect  phrases. 

But  as  the  Hebrew  is  already  the  established  language  in  our  wor- 
ship, it  is  proper  to  acquire  a  sufficient  knowledge  of  the  same,  if  it 
be  at  all  within  our  reach,  so  that  we  may  be  able  to  perform  our 
devotion  in  this  language. 

'-mo  inn  •  nrao  n'm?  ptz6  Sou  yaw  nx  DTK  joip 
tnpn  perSa  pnpnn»  103  na  pnpvi  •  pt?Sn 


This  reading  of  the  Shemang  is  considered  by  our  Rabbins,  as  our 
confession  of  faith  ;  they  call  it  .-  D'Dt?  muSo  Sly  nbap,  the  acknow- 
ledging of  the  kingdom  of  God,  i.  e.  to  declare  God  our  ruler,  and  to 
subject  ourselves  to  his  guidance  and  laws  ;  and  they  make  it  a 
requisite  condition  in  reading  the  Shemang,  that  a  person  should 
well  understand  what  he  is  saying. 

13. 

The  mvy  nJDBf  prayer  (18*  Benedictions)  is  a  Rabbinical  insti- 
tution. —  Maimonides  (rhsn  ftiOfan  N"a)  says  the  following  on  this 


*  Tho  Portuguese  Jews  call  it  the  HTOy,  from  the  verb  1DJN  to  stand,  be- 
cause it  is  said  standing.    This  prayer  contains  now  nineteen  benedictions, 


120 

subject :  The  Jewish  people,  returning  from  the  Babylonian  cap- 
tivity (about  3410  A.M.)  had  corrupted  their  language  to  such  a 
degree,  among  (he  Persians,  Greeks,  and  other  nations,  that  they 
were  unable  to  express  themselves  plainly  and  correctly  in  any  one; — 
and  Nehemiah  complains  of  this  (13  ch.  24  v.)  :  "Their  children 
speak  half  Asdodish,  and  understand  neither  the  Jewish  language, 
nor  that  of  any  other  nation  ;  I  reproved  them  therefore."  For 
this  reason,  were  these  prayers  projected  for  their  use,  by  Ezra  and 
his  college.  (Before  this  period  they  had  no  set  prayers,  at  least 
none  which  we  can  designate  as  such  with  any  degree  of  certainty; 
though  some  few  short  prayers  are  ascribed  to  several  persons,  who 
died  before  the  destruction  of  the  first  temple.)  These  formulae 
contain  thanksgivings  and  petitions  for  the  most  important  requi- 
sites and  occurrences  of  life,  in  as  few  words  as  possible  ;  and  the 
wise  institutors  of  these  prayers  purposed  thereby,  that  the  people 
should  be  able  to  express  their  most  important  wants  in  a  pure  and 
appropriate  language.  The  three  first  divisions  contain  praises  of 
God,  the  others  are  petitions  for  health,  support,  peace,  &c. 

14. 

In  accordance  with  the  well  known  Verse  from  the  Psalms  (55,  v. 
18) :  •  il?ip  yntsn  noriNi  nrriPKDnmn  1021  aiy  "  At  evening,  morn- 
ing, and  noon  I  complain  and  moan,  and  he  hears  my  voice  ;"  we 
read  this  prayer  three  times  every  day;  namely,  as  rPint?  morning, 
nnJD  vesper,  and  m*\y  evening  prayers.  These  times  of  the  day 
were  also  therefore  chosen,  because  the  sacrifices  in  the  temple  were 
offered  at  the  same  periods  ;  and  because  the  prayers  are  now  in 
the  place  of  the  sacrifices,  according  to  the  expression  of  the  pro- 
phet Hosea  (14  ch.  3  v.)  : 

as  in  the  time  of  one  of  the  Gamaliels  one  was  added  against  the  heretics, 
dissenters  and  enemies  of  the  faith;  the  original  name  however  is  yet  pre- 
served. Translator. .+. 


121 

D'">a  nnS^Jl  "  With  our  lips  (i.  e.  with  our  prayers)  we 
will  replace  the  steers"  (sacrifices). 

We  have  also  therefore  the  (*plD)  additional  or  extraordinary 
prayer  on  Sabbaths,  festivals,  and  new-moon-days  ;  because  on 
these  days  there  were  additional  offerings,  nnnJDl  TDnn  nSiy  laSn 
besides  the  daily  customary  sacrifices  and  their  requisite  accompani- 
ments, as  we  find  laid  down  more  at  large  in  the  28th  and  29th 
chapters  of  Numbers. 

15. 

What  has  been  said  above,  in  reference  to  our  being  permitted  to 
read  the  Shemang  in  any  language,  is  also  applicable  to  this  and  all 
other  prayers  and  benedictions  ;  and  the  Talmudists  teach  in  many 
places  : 

•  nJTVBP  ]1lffh  SD3  SSannS  SDV  "  That  he,  who  understands  not  the 
(•  a"p  S0  n"K#'tf)         Hebrew,  would  do  well  to  pray 
in  any  language  he  may  understand." 

•  p"nS  PD  irx  DX  pant?  jwSa  S^annS  aom 


(It  has,  therefore,  been  always  customary,  to  have  the  prayers 
intended  for  the  sole  use  of  females,  in  the  vernacular  language  of 
the  country  ;  as  they  had  not  in  every  country  and  age  the  same 
facility  of  acquiring  a  competent  knowledge  of  the  holy  language, 
with  the  members  of  the  other  sex.) 

16. 

Three  times  every  week,  namely,  on  Monday,  Thursday,  and  Sab- 
bath, portions  of  the  law  are  read  aloud  in  the  synagogues,  from 
the  manuscript  rolls  (rnin  'lao).  The  Pentateuch  is  for  this  rea- 
son divided  into  54  weekly  lectures  (nmo),  and  each  of  these  lectures 
in  seven  portions  (nvisns).  On  the  morning  of  the  Sabbath  an  entire 
Sedrah  (rmo)  is  read  (which  is  always  indicated  in  the  Jewish 
calendar)  ;  but  in  the  afternoon,  and  on  Monday  and  Thursday 
17 


122 

mornings,  only  the  first  Parshah  of  the  following  rmD  (for  the  en 
suing  Sabbath).  The  readings  for  the  festivals,  new-moon,  and 
fast-days,  consist  of  those  portions  of  the  Pentateuch,  which  have 
reference  to  the  celebration  of  the  day,  and  the  sacrifices  brought  on 
the  same  ;  or  in  other  words,  those  portions,  which  according  to 
their  import  belong  to  the  order  of  the  day. 

The  number  of  those  called*  up  to  the  law  at  these  readings 
(D'N'np),  is  as  follows  :  On  Monday,  Thursday,  Sabbath  afternoon, 
fast-days,  Purim,  and  Hanuckah,  three;  on  new-moon-days  and 
half-festivals  (the  middle  days  of  Paysach  and  Succoth),  four;  on 
high  festivals,  jive;  on  the  Day  of  Atonement,  six;  on  Sabbath,  seven; 
besides  the  (T^SD)  Mapktere — with  the  exception  of  the  fast-days 
— who  reads  a  chapter  from  one  of  the  prophets  in  conclusion 
(mD3n),  which  has  usually  some  reference  to  the  order  of  the  day. 
All  those  present,  who  do  not  know  the  parts  read  aloud  by  heart, 
ought  to  read  them  to  themselves,  only  loud  enough  to  reach  their 
own  ears,  after  the  reader,  from  a  printed  Bible.  In  old  times,  it 
was  also  customary,  for  an  appointed  translator  to  read  a  translation 
of  each  verse  aloud,  after  the  reader  had  read  it  in  Hebrew.  A 
custom,  which,  more  than  any  other,  ought  certainly  to  be  reinstated. 

*  The  person  called  up  to  the  law,  on  ascending  the  HSH  or  desk,  says, 
D30.J?  ";and  receives  for  answer:  «  "pis'  ;  ne  then*says  :  "pann  "  HX  1313 
and  is  answered:  ^  oSlJ?1?  "p3Dn  "  1113  ;  he  then  resumes  :  " 
TJM  DS\yH  *p3Dn;  and  adds  the  following  grace  : 

nK  uS  frui  D'Djpn  SDD  us  ins  ~w»  oSijm  iSo  irnSx  'n  nnx 

•  rrnnn  jnu  'n  nn«  1113  irnin 

Which  can  be  thus  translated  ;  "  Praised  ....  who  bast  chosen  us  from 
all  nations,  and  given  us  thy  law;  praised  be  thou,  Eternal,  who  gavest  the 
law." 

After  the  reading  he  says  : 

yDj  DSrpn  "m  HDN  mm  uV  jru  -WN  oSi^n  "\hr>  irnSx  'n  nnx  -p-a 

•  minn  fnu  'n  nnx  -ps  irsins 

"  Praised  .  . .  who  hast  given  us  the  law  of  truth,  and  hast  planted  amongst 
us  life  everlasting;  praised  be  thou,  &c."  Translator. 


123 

17. 

The  following  are  the  principal  features  of  the  Jewish  calendar. 

We  reckon  from  the  creation,  and  commence  the  year  usually  in 
the  month  of  September.  (For  example,  from  the  25th  Sept.  1813 
to  the  14th  Sept.  1814  was  the  year  5574  from  the  creation,  or 
3760  in  advance  of  the  Christian  era.)  A  common  year  (nOH?£)  HiK?) 
has  twelve  months,  each  of  which  commences  with  the  new-moon, 
and  has  either  29  or  30  days.  But  the  thirtieth  day  of  each  month 
(having  this  number  of  days)  is  also  celebrated  in  the  synagogue  as 
a  new-moon-day  ;  so  that  the  succeeding  month  is  considered  as 
having  two  new-moon-days.  For,  properly  speaking,  there  is  be- 
tween one  new-moon  and  the  other  a  period  of  29  days,  12  hours, 
and  793  parts  (1080  being  considered  equal  to  one  hour).  Now  12 
such  months  make  only  a  lunar  year  of  354  days,  and  consequently 
somewhat  more  than  eleven  days  less  than  a  solar  year.  Therefore, 
to  remain  even  with  the  solar  year,  and  to  celebrate  the  passover- 
feast,  agreeably  to  the  biblical  precept  in  the  spring  -month,*  an  ad- 
ditional month  of  29|  days  (before  the  passover-month),  which  is 
called  TINT  or  'Jt?  "nx  (Veadar),  is  intercalated  every  two  or  three 
years.  Such  a  year  of  1  3  months  is  called  a  leap-year  (maiyo  HJB?); 
and  in  every  period  of  nineteen  years  (commonly  called:  pp  "WHO, 
lunar  cycle)  are  always  seven  such  leap-years  ;  to  wit  :  the  3d,  6th, 
8th,  llth,  14th,  17th,  and  19th. 


*  -3  ynSN  'rib  HOD  r?W$\  raNn  Bnn  nx  niDff  "  Take  care  to  observe 

•  nS'S  D'-tfDD  ynSr«-<  'n  it-^in  Tsxn  vnnz      the  spring-month, 

that  thou  sacrifices!  in  the  same  the  passover-offering  in  honour  of  the  Eternal 
thy  God  ;  for  in  the  spring-month  did  the  Eternal  thy  God  bring  thee  oat 
of  Egypt  at  night."  (Deut.  16  ch.  1  v.) 

This  is  thus  explained  in  Tradition:  "Take  care  of  the  spring  month,  take 
especial  care,  that  thou  organisest  thy  calculation  so,  that  the  month  in  which 
thou  bringest  the  passover-lamb,  be  also  the  one  in  which  the  grain  ripens.  ' 

t  Properly  speaking,  the  leap-year  has  thirty  days  additional,  as  the  month 
Adar,  which  haa  commonly  twenty-nine,  has  in  this  case  thirty  days. 

Translator. 


124 

18. 

We  have  no  proper  names  for  the  days  of  the  week;  and  instead 
of  Sunday,  Monday,  &c.  we  say  merely  the  first,  second,  third, 
day,  &c.  of  the  week.  The  same  was  the  case  with  the  months 
before  the  Babylonian  captivity  :  for  only  a  few  had  particular 
names,  as  far  as  we  know,  previous  to  that  time  ;  and  they 
were  commonly  designated  as  the  first,  second,  fyc.  To  distin- 
guish, however,  that  month  more  particularly,  in  which  the  chil- 
dren of  Israel  went  out  of  Egypt,  and  to  perpetuate  through  this 
means  the  recollection  of  this  memorable  occurrence  in  every 
possible  manner,  it  is  considered  as  the  first  of  the  months,* 
although  in  point  of  fact  the  year  commences  in  the  fall,  as  can 
be  clearly  inferred  from  several  passages  of  Scripture  (particularly 
Exod.  23  ch.  16  v.  and  34  ch.  22  v.).  Others  are  of  opinion,  that 
we  have  two  kinds  of  year;  and  that  the  civil  year  (i.e.  for  all 
occurrences  in  civil  life)  commences  in  the  fall;  but  the  ecclesias- 
tical, or  that  relating  to  religious  matters,  in  the  spring. 

19. 

We  will  now  give  a  list  of  the  months,  with  their  present  names, 
in  the  biblical  order,  together  with  the  festivals  and  other  remark- 
able days,  occurring  in  each  of  them. 

jD'J  Nissan,  (in  the  older  parts  of  Scripture,  3'3NH  Bnn  spring 
month,  lit.  the  month  when  the  grain  shoots  into  ears),  has  always 
thirty  days,  from  about  the  20th  of  March  to  the  18th  of  April;  it  is 
in  fact  the  seventh,  and  in  a  leap  year  the  eighth  month  of  the 
year;  but  is,  from  the  reason  just  given,  called  the  first  in  rank. 
On  the  14th  of  this  month  (nD3  any  Passover-eve)  all  leavened  bread 
with  whatever  belongs  to  it,  (as  vessels,  in  which  it  has  been  pre- 


•'inn1?  cub  >4in  ptwn  o^nn  mi  o^1?  run  tsnnn  "This 

month  shall  be  to  you  the  first  of  mouths  ;  it  shall  be  to  you  the  first  of  all 
the  months  of  the  year."  (Ex.  12  ch.  2  v.) 


125 

pared,  beer,  spirituous  liquors  made  of  grain,  &c.),  must  be  re- 
moved out  of  the  house  ;  and  on  the  evening  of  the  same  day  the 
Passover,  or  rn^Dn  Jn  feast  of  unleavened  bread,  commences,  and 
lasts  with  us  eight  days  ;  during  all  which  time  nothing  leavened  of 
wheat,  rye,  barley,  oats,  and  spelt,  is  permitted  to  be  eaten  or  used. 

In  the  times,  when  the  temple  yet  stood,  the  passover-lamb  (|3ip 
noa)  was  sacrificed  in  the  afternoon  of  the  14th  day,  midst  songs 
of  festivity  and  praise;  and  it  was  necessary,  that  it  should  be  eaten 
in  each  family  in  the  evening,  and  nothing  was  to  be  left  till  the 
morning.  Even  in  our  days,  it  is  yet  customary  in  Israel,  that  every 
head  of  a  family  relates  this  night  to  the  inmates  of  his  house,  who 
are  assembled  around  him  to  partake  of  the  wine  of  grace  and 
the  unleavened  cakes,  the  wonderful  history  of  our  redemption 
from  Egyptian  thraldom. 

Concerning  every  thing,  which  relates  to  the  festivity,  origin,  du- 
ties, and  customs  of  this  feast,  we  are  fully  informed  in  the  12th  and 
13th  chapters  of  Exodus;  these  are  therefore  read  in  the  synagogue 
on  the  first  day  of  Passover  (the  15th  of  the  month). 

20. 

Of  the  eight  days,  during  which  we  celebrate  the  feast  of  unlea- 
vened bread,  only  the  two  first  (the  15th  and  16th)  and  the  two  last 
(21st  and  22nd)  are  kept  as  strict  holidays  (trip  'JOpD).  The  four 
middle-days,  however,  are  called  (lyiDH  Sin)  intermediate-days,  or 
half- festivals;  and  they  are  in  so  far  distinguished  from  the  strictly 
kept  holidays,  as  we  are  permitted  to  pursue  on  these  days  the 
means  of  our  support,  and  to  do  those  things  which  cannot  be 
conveniently  deferred. 

21. 

The  second  month  we  call  lyar  (T^K);  in  the  older  Scriptures 
however  it  has  the  name  of  rt  (the  month  of  splendour  or  beauty);  it 
has  always  29  days,  from  about  the  19th  of  April  to  the  17th  of  May. 


126 

The  18th  of  this  month  is  known  by  the  name  of  iDtya  J"S,  i.  e. 
the  33rd  from  the  day,  on  which  an  omer-full  of  the  first-ripe  grain 
was  sacrificed  in  the  temple,  that  is  to  say,  from  the  second  day  of 
the  passover.  It  is  said,  that  an  epidemic  disease,  which  once 
swept  away  a  great  number  of  Rabbi  Akiba's  scholars,  ceased  en- 
tirely on  this  day,  for  which  reason  it  is  also  called  the  scholars' 
feast. 

22. 

The  third  month,  Sivan  (jVD),  has  always  thirty  days;  from  about 
the  18th  of  May  to  the  16th  of  June. 

On  the  sixth  and  seventh  we  celebrate  the  Pentecost;  in  Scrip- 
ture it  is  called,  niyatyn  JH  the  feast  of  weeks,  on  account  of  the 
seven  weeks,  which  we  count  from  the  second  day  of  the  Passover 
till  this  time;  also  Tjfpn  Jfl,  harvest-feast,  for,  as  it  appears  from 
many  passages,  it  is  highly  probable,  that  the  harvest  commenced 
in  Palestine  immediately  after  Passover,  and  was  finished  in  the  dif- 
ferent districts  during  these  seven  weeks.*  This  feast  is  also  called 


|HJ  "ON  "«7K  pXH  H»N  1&O/V3  "  When  you  come  in  the  land 
VtyX"!  1DJ7  HN  Dntani  nWp  nN  Omypl         which  I  give  you,  and  you 
*  'iJl  triDH  Stf  D3V3fp         wiN  commence  harvesting, 

Dson  DVD  nat?n  mriDn  DD1?  oniaoi      y°u  Bha11  brins  then  an 
-tD'Dn  ninety  yyy  naunn  IDJT  nx      omer-full  of  the  first  of  your 

'  '  '  nj"nn         cutting  to  the  priest,  &c. 

nnjn  anaipni      You  sha11  then  count  from 
naun  onS  wan      the  day  after  the  festival 

seven  full  weeks  ;  that  is  to  say,  from  the  day  that  you  brought  the  omer  of 
the  wave-offering  ....  You  shall  then  bring  a  new  meal-offering  in  honour 
of  the  Eternal.  From  your  residences  you  shall  bring  two  loaves  of  the 
finest  flour,  as  a  wave-offering,  two  tenth  of  an  epha,  &c."  (Lev.  23  ch.  10  — 
22  v.) 

riDp3  BTO-in  Snnn  lS  laon  n  "  Seven  weeks  thou  shall  num- 


127 

D'lDan  DV,  the  day  of  the  first  ripe  fruits,  because  on  this  day  it  was 
usual  to  bring  the  first  fruits,  as  a  present,  to  the  temple.  In  our 
synagogues  this  feast  is  particularly  celebrated,  as  the  day  of  the 
promulgation  of  the  law  (umin  JHD  JDl),  which  was  revealed  on 
this  day  in  so  extraordinary  a  manner  on  Mount  Sinai.  (See  Exo- 
dus, chap.  19th.) 

•  ,  '  •:!;  liiBfU 

23. 

The  fourth  month,  Tamuz  (nnn),  has  always  29  days;  from  about 
the  17th  of  June  to  the  15th  of  July.  The  17th  of  this  month 
(ilDfia  ivy  nyiw)  is  a  universal  day  of  fasting  and  repentance. 
Zachariah  (8  ch.  19  v.)  calls  it:  '^'2in  D1¥  the  fast  of  the  fourth 
month.  According  to  Jeremiah  (39  ch.  2  v.)  the  conquest  of  Jeru- 
salem, the  capital  of  the  Jewish  empire,  did  take  place  as  early  as 
the  ninth  of  this  month,  after  a  siege  of  eighteen  months  (about 
3340  A.  M.);  the  fast  day  is  nevertheless  at  the  present  time  fixed 
for  the  seventeenth,  because  this  is  the  day,  on  which  Jerusalem 
was  taken  by  the  Romans  just  before  the  destruction  of  the  second 
temple  (about  3830  A.  M.),  which  event  is  more  immediately  cala- 
mitous to  us,  than  the  conquest  by  Nebuchadnezzar:  besides  several 
other  calamities  befel  our  nation  on  this  day,  as  we  read  in  the 
Mishna.  (Tr.  TaanithlV.) 

24. 

The  fifth  month,  Ab  (2«),  has  always  30  days,  from  about  the 
16th  of  July  to  the  14th  of  August.  The  ninth  of  this  month 
(aK3  n;'BT\)  is  distinguished  by  the  many  calamities,  which  our  na- 


13DS  Snn        ber,  from  the  time  that  the 
•  yn*7K  'nS         sickle  is  first   laid  on    the 

standing  corn,  thou  shall  commence,  counting  the  seven  weeks  ;  and  at  the 
end,  thou  shall  make  the  feast  of  weeks  in  honour  of  the  Eternal."  (Deut. 
16  ch.  9  v.) 


128 

tion  encountered  on  the  same,  (see  Talmud  Roshe  Hashanah,  fol.  18; 
Taanith,  fol.  27,  and  other  places) — chiefly  however  by  the  destruc- 
tion of  the  first  and  the  second  temples,  and  the  total  dissolution  of 
the  Jewish  state.  (2  Kings  25  ch.  8  v.  and  Jeremiah  52  ch.  12  v.) 
It  is  for  this  reason  the  principal  day  of  fasting  and  mourning;  the 
fasting  commences  already  on  the  evening  previous,  and  the  La- 
mentations of  Jeremiah  (nirx)  are  sung  in  the  synagogue  both 
evening  and  morning.  In  Zechariah  (8  ch.  19  v.)  this  day  is  called: 
'BfDnn  Dl¥  the  fast  of  the  fifth  month.  (In  dating  a  letter,  &c. 
this  month  is  commonly  called  Menachem  DHJD  after  this  day.) 

The  15th  of  this  month  (a&G  "wy  nttfDH)  was  formerly  a  day  de- 
voted to  rural  festivities.  The  young  females  of  the  Israelites  ce- 
lebrated then,  with  dances  and  festive  ornaments,  the  commemora- 
tion of  the  reconciliation,  which  they  effected,  between  all  the  other 
tribes  of  the  Israelites,  and  the  tribe  of  Benjamin,  which  had  been 
weakened,  and  nearly  exterminated,  in  the  bloody  civil  war,  which 
is  recorded  in  the  last  chapter  of  the  book  of  Judges.  The  working 
people  then  resigned  themselves  to  merriment,  because  on  that  day 
terminated  annually  the  cutting  of  the  wood  for  the  use  of  the 
altar,  (Nehem.  10  ch.  34  v.);  therefore  it  is  also  called:  bjD  "OD  DV 
the  day,  on  which  the  axe  was  broken.  (Talmud,  Taanith,  fol.  30.) 

25. 

The  sixth  month,  Elul  (blSx),  has  always  only  29  days;  from  about 
the  15th  of  August  to  the  12th  of  September.  In  the  common 
computation  of  time,  from  the  creation  of  the  world,  it  is  the  last  of 
the  civil  year;  the  last  days  of  the  same  are  called  nrvSon  'Ds* 
"  days  of  forgiving  of  sins;"  because  additional  penitential  prayers 
are  read  in  the  synagogues  before  the  break  of  day,  and  the  people 

*  This  is  according  to  the  custom  of  the  German  Jews ;  but  the  Portu- 
guese commence  already  with  the  first  of  this  month. 

Translator. 


129 

are  reminded  to  repent.  Many  persons  moreover  fast  voluntarily  on 
the  same,  in  order  to  conclude  the  year  with  repentance,  devotion, 
and  the  exercise  of  good  deeds.  The  same  is  the  case  with  the 
first  ten  days  of  the  new  year,  which  are  therefore  called  t\~\wy 
mwnn  'D'  "  the  ten  days  of  repentance."  The  Rabbis  describe 
them  as  a  time,  appointed  for  the  trial  and  judgment  of  the  world, 
in  which  the  occurrences  of  the  coming  year  are  ordained,  as  well 
for  each  individual,  as  for  the  whole  body  of  mankind.  (See  Tal- 
mud Tractate  Roshe  Hashanah  and  Tractate  Yoma.) 

26. 

The  seventh — and  in  the  civil  year  the  first — month  is  Tishry 
("ityn),  and  has  always  30  days;  from  about  the  13th  of  September 
to  the  12th  of  October.  In  the  older  parts  of  Scripture,  it  is  called 
D^nxn  PIT,  the  month  of  the  gathering  of  the  yet  remaining  pro- 
duce of  the  field.  (According  to  others-,  the  first  month  of  the 
ancients,  i.  e.  of  those  who  lived  before  Moses.) 

The  first  two  days  of  this  month  are  strictly  observed,  and  cele- 
brated in  the  synagogues  in  solemn  manner  by  the  reading  of  many 
particular  prayers  and  hymns,  but  chiefly  by  the  blowing  of  the 
cornet  (i±3ity  njrpn).  This  festival  we  call  T\yvr\  tPJO  the  beginning 
of  the  year;  in  holy  writ  it  is  styled  p"OTn  DV  the  Day  of  Remem- 
brance; also  nynn  DV  the  day  of  the  blowing  of  the  cornet.  (Lev. 
23  ch.  24  v.  and  Num.  29  ch.  1  v.)  The  Rabbins  refer  to  this 
day  the  81st  Psalm,  which  says: 

pn  '3  13JH  DV1?  HDOD  nait?  anrn  lypn  "  Blow  the  cornet  on  the 
•  3p;r  'nSxS  W3^D  Kin  Sjojy1?  new-moon-day  !  at  the 
celebration  of  our  solemn  festival ;  it  is  a  statute  for  Israel,  an  or- 
dinance of  Jacob's  God." 

The  blowing  of  the  cornet  on  the  new  year's  day,  is  a  sign  of 

our  proclaiming  our  God,  as  king;  it  should  remind  us  of  that 

blowing  of  the  cornet,  which  the  people  heard,  when  the  law  was 

proclaimed  from  Sinai;  then  again  it  is  intended  to  serve  as  an 

18 


130 

earnest  admonition  to  the  people,  and  an  excitation  to  repentance 
and  conversion;*  as  also  Amos  (ch.  3.  v.  6.)  says: 

•  i"nrr  xS  Dpi  T;>3  law  yprv  DX  "  Could  the  cornet  be  blown  in 
a  city,  and  the  people  not  tremble?" 

This  however  is  one  of  those  Mosaic  precepts,  from  the  obser- 
vance of  which  the  females  are  exempt,  since  it  is  only  for  a  fixed 
time.  (See  above.) 

27. 

The  third  of  this  month  is  a  universal  fast  day  irrblJ,  D1V  on 
account  of  the  murder  of  that  noble  minded  man,  Gedaliah,  son  of 
Ahikam,  whom  Nebuchadnezzar  had  appointed  chief  of  the  Israel- 
ites yet  remaining  in  their  country,  after  the  destruction  of  the 
first  temple;  and  who  was,  on  this  day,  treacherously  slain,  as  were 
also  many  others  of  his  friends,  by  which  means  the  people  of  Is- 
rael were  thrown  in  the  greatest  misery.  (Jer.  41  ch.  2  v.  and 


*  nJt?i~1  5^X12  ISM?  fiypnty  "2  *~ty  nt**  "  Tt  is  indeed  incumbent  on 
DTP"   Illy  IDI^D  ia  Iff"  ID")  airOH  nTTJ         us,  by  the  command  of 

pn    D^n-nJI     DDnJiyD         the  law,  to  blow  the  cor- 
mm    a3'^D    ItySm         net  on  this  day  ;  but  it 
X  •  DD*nn         has      nevertheless      the 
ittn  pin         meaning,   as  if  it  were 

!  Vr  xSi  hyr  t^~~f      to  cal1  to  us  :  Awake'  ye 
D^^DI  oyyn  n^m      who  8leeP!  rouse  y°ur- 

•  'ui  naiD  x1?  IBM  inatynoi  n^in  ID^T  ODD  -.  selves,  ye  who  slumber  • 

(•  nawn  niaSna  y'fl  D"3Dl)  remember  your  Creator  ! 

investigate  your  conduct  and  repent!  O  you,  who,  forgetful,  of  the  true  aim 
of  truth,  squander  away  the  precious  time,  and  spend  the  whole  year  in 
worthless  and  foolish  pursuits,  and  grasp  at  that  which  is  worthless—  look 
but  once  after  the  welfare  of  your  souls,  and  mend  your  actions  !  Let  each 
of  you  take  a  look  at  his  deeds  and  pursuits,  and  forsake  his  evil  course,  and 
suppress  his  evil  desires,  the  tendency  of  which  is  injurious,  &c."  (Mai- 
monides.) 


131 

2  Kings  25  ch.  25  v.)  In  Zechariah  (8  ch.  19  v.)  this  day  is  call- 
ed "yiurn  Oi¥  the  fast  day  of  the  seventh  month. 

28. 

The  tenth  of  this  month  is  called  omaDn  DV,  Day  of  Atonement, 
and  is  considered  as  the  holiest  day  of  the  whole  year,  and  is  set  en- 
tirely apart  for  fasting,  devotion,  and  repentance. 
Nin  Dnajn  nr  nin  yzwn  ur\rh  iwyz  IN  "  But  on  the  tenth  day  of 
. ...  DD'ntJ?3J  nx  orrjjn  D31?  nvr  tsnp  inpa         this  seventh  month, 
or  o  nin  orn  DV;O  \vyr\  xS  ror-tSo  Sai        is  the  Day  of  Atone- 
'n  'JaS  DirSp  na:)1?  Nin  onaa         ment,  it  shall  be  to 
orrjjn  no1-?  t«<in  pnaa^  naw       you  a  day  of  holy 
ai^  iy  ai^D  31^3  t^nn1"?  n^tyna        convocation  and  of 

•  D3n3tJ?         fasting No 

work  shall  ye  be  permitted  to  do  on  the  same  ;  for  it  is  the  Day  of 
Atonement,  on  which  you  will  be  pardoned  before  the  Eternal  your 
God  ....  It  shall  be  to  you  a  complete  day  of  rest,  and  you  shall 
fast ;  on  the  evening  of  the  ninth  you  shall  commence,  and  keep 
your  resting  day  from  evening  to  evening."  (Lev.  23  ch.  26 — 
32  v.) 

!  In  the  times  of  the  temple  this  day  was  distinguished  by  a  pecu- 
liar mode  and  order  of  sacrifices  and  offerings,  and  the  service  was 
obliged  to  be  performed  by  the  high  priest  alone,  who  was  then  also 
permitted  to  enter  this  one  day,  but  on  no  other  throughout  the 
whole  year,  into  the  holy  of  holies  (D'Bnpn  tsnp).  The  reader  will 
please  to  refer  to  the  16th  chapter  of  Leviticus,  which  is  also  read 
in  the  synagogue,  as  the  order  of  the  day.  Whoever  confesses,  on 
this  day,  his  sins  before  God,  with  a  sorrowful  heart,  and  promises 
amendment,  and  yields  all  enmity  towards  his  neighbours,  and  en- 
deavours to  pacify  those  whom  he  has  injured,  wronged,  or  offended : 
has  the  promise,  that  he  will  receive  a  complete  remission  of  sin 
and  pardon  of  God.  The  object  of  the  Day  of  Atonement  is  also 
to  promote  the  reconciliation  of  one  man  with  another,  as  is  also 


132 

said  by  our  sages  in  many  passages  of  their  writings.  Thus,  they 
also  explain  the  30th  verse  from  the  16th  ch.  of  Leviticus,  in  the 
last  Mishna  of  Yoma: 

ODTixan  SDD  D^nx  ina1?  why  ISD-  n?n  ova  o  " '  For  on  this  day 
3"n'  mpoS  DIX  paty  niYay  — •  nncan  'n  'ja1-?  shall  atone- 
~\y  "I33D  3"n'  pt-<  iranS  oix  pat?  niray  ISDD  ment  be  ex- 

•  nan  nx  r\yvw         tended     to 

you,  to  cleanse  you  ;  from  all  your  sins  before  the  Eternal  you  shall 
be  clean.'  For  those  sins  alone,  which  were  committed  against  the 
Eternal,  the  Day  of  Atonement  can  be  available  ;  but  not  for  those, 
by  which  one  man  has  transgressed  against  another,  as  long  as  he 
has  not  asked  his  pardon,  and  made  restitution  to  him,  or  otherwise 
satisfied  him." 

29. 

The  15th  of  this  month  is  the  first  day  of  the  feast  of  Tabernacles, 
niDDn  JH  and  «yDNn  ;n  the  festival  of  the  gathering,  or  the  autumn- 
al feast. 

The  two  first  and  the  two  last  days  are  celebrated  with  us  as  holy 
festivals — tjnp  'KlpD  but  the  five  intermediate  days,  are,  like  the 
middle  days  of  the  passover,  only  half-festivals  (nyion  Sin  'a')-  For 
the  ordinances  relating  to  this  festival,  see  Lev.  23  ch.  33 — 44  v. 
There  we  read  also: 

onnn  naa  Tin  yy  na  ptPKin  ova  oaS  onnpSi  "  And  ye  shall  take 

'n  '^a1-?  onnDtjn  Sm  'aijn  nay  \y  ^y}  unto  yourselves 
•  o'D'  rnyat?  o:rnSx  on  the  first  day, 

the  fruit  of  the  tree  Hadar  (annx) ;  the  palm-branch  (a^iS-Lutoi); 
the  twig  of  the  tree  Aboth  (myrtle),  and  the  willow  of  the  brook  ; 
and  you  shall  be  joyful  before  the  Eternal  your  God,  for  seven 
days."* 

*  Some  of  our  learned  men  think  the  probable  meaning  of  this  bunch. 
to  be,  that  it  should  be  a  symbol  of  concord  and  friendship,  and  at  the  timo 


133 

ozrrm  iyr  ]ynh D'D"  nyyzt  ucm  roo:i  "  Seven  days  you 

nx  'mtyin  rnaoa  ^       shall  dwell  in 

'n  'jx  onxa  pxn        booths 

that  your  latest  descendants  may  learn  to  know,  that  I  caused  the 
children  of  Israel  to  dwell  in  booths,  when  I  brought  them  out  of 
the  land  of  Egypt,  I  am  the  Lord  your  God." 

30. 

The  two  last  days  of  this  festival  (the  22nd  and  23rd  of  the 
month) — on  which  however  neither  of  the  just  mentioned  precepts 
are  to  be  observed,  i.  e.  i"DD  and  ^SlS — we  celebrate  under  the  name  of 
PRXy  jn  TDty  the  concluding  feast;  according  to  the  precept  of  the 
Pentateuch,  (Numb.  29  ch.  35  v.): 

•  wyn  t^S  r\-\iy  rof-tSn  SD  no1?  rvnn  rmy  Totpn  ova  "  On  the 
eighth  day  you  shall  have  the  feast  of  conclusion,  and  do  no  manner 
of  work." 

And  whereas  the  54th  section  of  the  law  nimn  nxn  is  read  on 
the  last  day,  and  the  annual  reading  of  the  Pentateuch  is  thus  con- 
cluded: it  is  the  occasion  of  particular  rejoicing,  which  we  call 
mm  nnnt?  rejoicing  of  the  law,  and  it  is  celebrated  in  many  places 
with  much  cordiality  and  convivial  merriment. 

31. 

The  eighth  month,  Marcheshvan  (JWTTID),  in  the  older  parts  of 
Scripture  ^n  TIT  rain-month, — has  sometimes  29,  at  other  times  30 
days;  from  about  the  13th  of  October  to  the  12th  of  November. 

an  admonition  to  us,  not  to  despise  any  created  thing,  be  it  ever  so  unim- 
portant: the  common  willow  and  the  most  beautiful  and  aromatic  fruit  of 
the  most  elegant  tree — the  lowest  and  the  highest,  are  alike  before  the  Eternal. 
According  to  others,  these  four  kinds  have  reference  to  the  human  body: 
the  heart,  the  back-bone  and  ribs,  the  eyes  and  lips — all  should  be  devoted 
to  the  service  of  the  Eternal. 


134 


32. 


The  ninth  month,  Kislev  (lSD3),  also  has  sometimes  29,  at  other 
times  30  days;  from  about  the  13th  of  November  to  the  llth  of 
December. 

On  the  twenty-fifth  of  this  month  commence  the  eight  days  of 
the  consecration  (of  the  temple)  ro:n  'D'  ruiDl?  ;  on  these  days 
portions  from  the  Pentateuch  are  daily  read  in  the  synagogue  ;  the 
Hallelhhr]  (Psalms  113  —  118)  is  sung,  and  the  O'DJilS;?  (a  prayer 
of  thanksgiving,  which  contains  (he  occasion  of  this  church-festival) 
is  inserted  in  the  eighteen  benedictions,  and  in  the  grace  after  meals. 
This  festival  was  instituted  in  commemoration  of  a  great  victory, 
which  the  Israelites  achieved  (about  3630  A.  M.)  under  the  gui- 
dance of  the  high  priest  Mathathias  and  his  sons  (the  Maccabees) 
over  the  army  of  Antiochus  Epiphanes.  After  which  event,  the 
temple  at  Jerusalem,  which  had  been  defiled  by  the  Greeks,  was 
purified,  and  the  altar  rebuilt,  and  again  consecrated. 

During  this  festival  lamps  are  lighted  every  evening,  both  in  the 
synagogues  and  the  dwellings  of  the  Jews,  midst  songs  of  praise 
and  thanksgiving. 

The  number  of  the  lights  of  consecration  is  every  day  augment- 
ed by  one;  namely,  one  lamp  only  is  lighted  on  the  evening  after  the 
24th,  the  second  night  two,  and  so  forth,  till  on  the  last  evening  eight 
lamps  are  lighted. 

33. 

The  tenth  month,  Tebeth  n3B,  has  never  more  than  29  days;  from 
about  the  12th  of  December  to  the  9th  of  January. 

The  tenth  of  this  month  roB2  mE#  is  a  fast  day,  because  Ne- 
buchadnezzar, king  of  Babylon,  commenced  the  siege  of  Jerusalem, 
during  the  time  of  the  first  temple,  on  this  day.  (2  Kings  25  ch.  1  v. 
and  Jeremiah  39  ch.  1  v.)  In  Zechariah  (8  ch.  19  v.)  this  day  is 
called  n'tfyn  DlX,  the  fast  of  the  tenth  month. 


135 

DM  T31H  DiX  nwov  'n  1DN  HD  "  Thus  speaketh  the 
mirr  mS  rrrr  -TET^H  oixi  yyim  Eternal  Zebaoth: 
mStprn  naxm  D'aita  on^n1?!  nnoti/Si  The  fast  of  the 
fourth,  the  fast  of  the  fifth,  the  fast  of  the  seventh,  and  the  fast  of 
the  tenth,  shall  be  changed  unto  the  house  of  Judah,  to  gladness  and 
to  joy,  and  into  happy  festivals  ;  but  love  ye  only  truth,  love  but 
peace !" 

The  reader  will  please  to  compare  this  passage  with  the  seventh 
chapter  of  the  same  prophet,  where  he  refers  to  the  ancient  pro1 
phets  (Isaiah  58  ch.  and  Jeremiah  22  ch.  &c.),  who  there1' teach 
which  fasting  is  truly  pleasing  and  acceptable  to  the  Deity. 

34. 

The  eleventh  month,  Shebat  oyy,  has  always  thirty  days;  from 
about  the  10th  of  January  to  the  8th  of  February. 

The  twelfth  month,  Adar  vtx,  has  in  a  common  year  nttltPS  rot? 
only  29,  but  in  a  leap-year,  JTUiya,"  30  days  ;  from  about  the  9th 
of  February  to  the  10th  of  March.  The  month,  which  in  a  leap- 
year  is  intercalated  after  Adar,  is  called  Ve-Adar  or  Adar  Sheny 
(second  Adar)  mxi  or  'J5?  YIK,  and  has  always  twenty-nine  days. 

35. 

The  thirteenth  of  the  last  month  (either  Adar  or  Ve-adar)  is 
called  inox  rrjyn  (fast  of  Esther),  and  is  intended  to  remind  us  of 
that  ever  memorable  fast,  which  the  queen  Esther  imposed  upon 
herself  and  the  Israelitish  inhabitants  of  Susan.  (Esther  4  ch.  16  v.) 
The  day  following  (the  14th)  is  a  day  of  rejoicing,  called  Purim 
oms,  in  commemoration  of  the  miraculous  deliverance  of  the  Is- 
raelites, through  the  agency  of  Mordecai  and  Esther,  from  the 
evil  machinations  of  Haman,  the  cruel  minister  of  the  Persian 
king  Ahasuerus,  about  3400  A.  M. 

The  book  of  Esther  (ir»DK  nSjn),  which  contains  the  account  of 
this  transaction,  is  then  read  in  the  synagogues  with  becoming  so- 


136 

lemnity,  in  the  evening  and  the  morning,  and  the  prayer  of  thanks 
(D'DJH  Sy),  is  inserted  in  the  eighteen  benedictions  and  in  the  grace 
after  meals. 

Family  entertainments  and  other  modes  of  rejoicing,  but  more 
particularly  distributing  of  alms  and  deeds  of  benevolence,  ought 
to  enhance  the  festivities  of  this  day;  as  we  read: 

nun  rnStyoi  nnnts>i  nnc?D  'D1  onix  nityy1?  "  To  make  them  days  of 
•  OTSxS  nunni  in;nS  ivx  feasting  and  joy,  and 
to  send  presents  to  one  another,  and  to  distribute  gifts  to  the  needy." 
(Esther,  9  ch.  22  v.) 

36. 

At  all  our  Sabbaths  and  festivals,  as  also  in  every  other  respect, 
we  reckon  the  night,  as  being  a  part  of  the  following  day;  and  this 
appears  to  be  the  proper  mode  of  calculation  from  many  parts  of 
Scripture;  and  more  especially  from  the  history  of  the  creation; 
where  it  says:  And  it  was  evening,  and  it  was  morning,  one  day. 
(Genesis  1  ch.) 

37. 

Those  of  the  holy  days,  which  are  to  be  kept  strictly,  (§  80,  call- 
ed in  Scripture,  days  of  holy  convocation),  differ  from  the  Sabbath 
only  in  so  far,  by  its  being  permitted  then,  if  we  xcept  the 
Day  of  Atonement,  to  kindle  fire  and  light,  cook  and  bake,  and  do 
every  thing  which  is  requisite  for  the  immediate  preparation  of  food. 
As  we  read  in  Exo.  12  ch.  16  v.: 

SoS  SDK'  "WK  •]*  ona  rvyy  vh  ro^So  bs  "  No  labour  shall  be 
•  QDhnwy  TO1?  ton  &'SJ  done  on  the  same, 
but  whatever  serves  as  food  for  man,  this  alone  may  be  done  for 
you." 

38. 
The  following  is  the  reason,  why  the  Israelites  residing  out  of 


137 

Palestine  always  prolong  the  prescribed  duration  of  the  festivals 
one  day:  In  old  times,  when  the  calculation  of  the  year  was  yet  un- 
certain, and  the  rules  for  regulating  the  calendar  were  not  yet  laid 
down,  it  was  impossible  to  know,  if  a  month  should  have  29  or 
30  days,  until  a  formal  decree  of  the  Sanhedrin  at  Jerusalem  had 
been  issued  concerning  the  same.  This  decree  could  not  be  made, 
till  after  the  appearance  of  the  new-moon;  but  immediately  there- 
after messengers  were  sent  out  to  the  provinces,  who  travelled  with 
the  utmost  expedition,  to  make  those  at  a  distance  acquainted  with 
the  day,  on  which  the  festivals  ought  to  commence.  Those  Israel- 
ites, therefore,  who  lived  so  far  from  Jerusalem,  that  they  could  not 
receive  the  account  till  after  the  fourteenth  of  the  month,  were  com- 
pelled, since  they  were  ignorant  of  the  proper  period  of  the  com- 
mencement of  the  feast,  to  observe  two  days,  instead  of  one,  not  to 
miss  the  proper  period  of  the  festival.  And  this  second  day  of  the 
festival  of  the  distant  (captives}  nvSj  hm  ^ys  B"1  was  sanctioned  by 
the  Talmudists;  and  it  was  decreed,  that  it  should  be  observed 
by  the  Israelites  out  of  Palestine.,  ccm  then,  uhen  the  calendar  had 
been  every  where  established  according  to  fixed  and  certain  rules. 
'Maimonides.  cnnn  amp  nioSnn  rT'a  o"30i) 

39. 

The  three  festivals,  Passover,  Pentecost  and  Tabernacles,  had,  be- 
sides being  originally  instituted  in  commemoration  of  certain  particu- 
lar national  events,  also  reference  to  agriculture,  which  was,  as  has 
been  shown,  §.  1 70,  the  chief  employment  and  avocation  of  the  Israel- 
ites. This  is  demonstrated  not  alone  by  the  sacrifices,  which  were 
offered  on  the  same — as  the  omer  of  the  first  cut  grain  on  Pass- 
over; the  two  loaves  on  Pentecost,  and  the  feast  at  the  conclusion 
of  the  harvest; — but  also  by  the  names,  which  are  given  to  these 
festivals  in  Scripture.  (See  Exod.  23  ch.  16  v.  and  Deuteronomy 
16  ch.  9—13  v.)  Bui 

jm  mwa  inrmipK  y»;%o  muaTvn  Jrn  l<  And  (Pentecost)  the 
19 


138 


0 


T.3DPO 


harvest-feast  of  the 
first  ripened  of  thy 
field-labours,  namely,  of  that  which  thou  sowest  in  thy  field.  And 
(Tabernacles)  the  feast  of  the  gathering  of  thy  fruit,  at  the  end  of 
the  year,  when  thou  hast  gathered  the  produce  of  thy  labour  from 
the  field." 

40. 

These  three  festivals  are  also  commonly  called  D'Sjl  vhw,  the 
three  seasons  of  Pilgrimage  ;  because  these  were  the  periods,  at 
which  the  people  used  to  undertake  their  pilgrimages  to  Jerusalem. 
(See  Exodus  23  ch.  14  v.  and  34  ch.  23  v.  also  Deut.  16  ch.  16  v.) 
By  these  pilgrimages  it  was  intended  to  excite  in  the  people  a  love 
of  virtue  and  religion;  and  that  they  should,  by  their  presence  in 
God's  holy  sanctuary,  be  filled  with  a  holy  reverence  for  God,  tem- 
ple, priests,  and  the  teachers  of  the  law. 

The  festivals  also  afforded  excellent  opportunities  of  allaying 
family  disputes,  promoting  concord,  and  creating  friendship. 

The  pilgrimage  in  the  autumn  of  the  seventh  (release)  year,  was 
particularly  remarkable,  on  account  of  the  public  religious  instruc- 
tion. As  no  field-labour  was  performed  in  this  year,  every  man 
could  find  time  and  leisure  to  attend  the  great  assemblage,  in  which 
the  king,  or  other  chief  of  the  nation,  read,  on  the  second  day  of 
the  feast  of  Tabernacles,  a  great  portion  of  the  Pentateuch  to  the 
members  of  both  sexes,  with  the  utmost  possible  solemnity. 

•  •  •  noon  jna  nootpn  KM  nynn  D^P  yyo  ypa  "  At  the  end  of 
SJOP'  hi  1:3  nxm  minn  nx  aopn  seven  years, 
D  '  w  3  n  i  D't?3Nn  D>*n 

rc\\yyh  nnan  DD'n1?*?  'n  ns  INTI  nnS 

minn  n:n  ^a  nx 


Snpn 


at  the  time  of 
the  release- 
year,  on  the 

feast  of  Tabernacles,  .  .  .  thou  shalt  read  this  law  aloud  in  the  pre- 
sence of  all  Israel.  Thou  shalt  assemble  the  whole  people,  the  men, 
women,  and  children,  .  .  .  that  they  may  hear  and  learn  to  fear  the 


139 

Eternal  your  God,  and  observe  to  do  all  (he  words  of  this   la\v." 
(Deut.  31  ch.  10—13  v.) 

Here  we  find  a  positive  commandment,  that  the  females  also 
should  receive  religious  instruction  ;  and  the  will  of  the  law  is 
therefore  only  then  obeyed,  when  we  give  all  the  members  of  our 
nation  instruction  in  religious  matters,  that  they  may  be  able  to 
fear  the  Eternal  our  God,  and  to  observe  all  the  words  of  his  holy 
law,  which  was  given  "  as  an  inheritance  of  the  congregation  of 
Jacob." 


Erratum. 
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